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BR  157  .36  1898  ^ 

Small,  Charles  Herbert,  1861 

Corner-stones  of  faith 


The  Star  of  Bethlehem,  heralding  the  advent 

of  the  Chief  Corner-Stone  of  our  faith 

(see  Ephesians  ii.  20). 


Corner-stones  of  Jfaitb 


OR,   THE 

ORIGIN  AND  CHARACTERISTICS  OF  THE  CHRISTIAN 

DENOMINATIONS  OF  THE  UNITED  STATES 


BY 

REV.  CHARLES  H.  SMALL,  B.  D.,  M.  A. 

MEMBER   OF  THE  AMERICAN   HISTORICAL,  ASSOCIATION 


WITH  CORROBORATIVE   STATEMENTS 

FROM  EMINENT   DIVINES  OF  THE  LEADING 

DENOMINATIONS 


INTRODUCTION  BY 

REV.  JOHN  HENRY  BARROWS,  D.  D.,  LL.  D. 

PRESIDENT   OF  THE   WORLD'S   PARLIAMENT   OF 

RELIGIONS,  AND   HASKELL   LECTURER,  CHICAGO   UNIVERSITY 

ON  CHRISTIANITY  IN  INDIA  AND  ORIENTAL  COUNTRIES 


ILLUSTRATED 


» 


NEW  YORK 
E.  B.  TREAT  &  COMPANY 

PRESS  OF  THE  TREASURY  MAGAZINE 

1898 


Copyright,  1898,  by 
E.  B.  Treat  &  Company 


The   Publishers   are   under  obligations  to   and   herein    acknowledge 

courtesies  kindly  sliown  l)y  the  Methodist  Book  Concern,  the  New 

England  Magazine,  publishers  of  ''History  of  the  Baptists, "  and 

J.  S.  Ogilvie,  publisher;   to  Rev.  J.  C.  Jenson,  editor 

of  American  Lutheran  Biographies.  Rev.  M.  C. 

Tiers  of  the  Disciples  Church,  and  Rev.  E. 

T.  Corwin.  author  of  a  manual  of  the 

Ref  oi-med  Church  in  America. 


PREFACE 

THESE  pages  are  tlie  growth  from  a  pamphlet  published  by 
the  author,  a  few  years  ago,  uuder  the  title  of  "  Denomina- 
tional Characteristics."  He  was  at  that  time  professor  of  pastoral 
theology  and  church  institutions  in  Howard  University,  Wash- 
ington, D.  C,  and  the  pamphlet  was  designed  for  use  in  his  classes. 
That  edition  was  soon  exhausted,  and  a  revision  and  enlargement 
begun,  as  there  seemed  to  be  a  demand  for  it ;  and  as  the  work 
of  thorough  revision  was  fairly  undertaken,  it  became  evident 
that  a  larger  plan  and  much  fuller  treatment  was  needed. 

The  aim  has  been  to  present  the  different  Christian  denomina- 
tions concisely,  clearly,  and  accurately,  so  that  the  reader  may 
obtain  a  general  knowledge  of  their  characteristics  and  a  just 
appreciation  of  the  place  and  importance  of  each  of  them  in  the 
religious  life  of  our  country.  The  difficulty  of  so  stating  the  dis- 
tinguishing features  as  to  leave  no  room  for  criticism  is  enhanced 
by  the  fact  that  each  separate  religious  body  has  within  itself 
leaders  of  considerably  different  doctrinal  and  ecclesiastical  opin- 
ions, while  the  history  of  each  denomination  reveals  different 
l^hases  of  opinion  as  prevailing  at  different  times.  It  would  be 
impossible,  of  course,  within  the  limits  of  a  single  volume,  to  give 
a  complete  and  exhaustive  history  and  description  of  each  of  our 
many  denominations ;  but  the  author  has  endeavored  briefly  to 
show  the  facts  of  their  origin  and  growth,  and  fairly  to  set  forth 
their  characteristics  and  spirit ;  and  to  supplement  his  work  there 
is  added,  for  each  of  the  larger  denominations,  a  statement  by  one 

5 


6  PREFACE 

of  its  living  leaders  under  his  own  name,  giving  a  free  and  full 
exposition  of  his  reasons  for  preferring,  the  church  of  his  con- 
nection. 

Added  to  each  chapter  is  a  bibliography  by  means  of  which 
those  who  wish  will  be  helped  toward  further  study. 

Special  acknowledgment  should  be  made  to  Dr.  H.  K.  CarrolPs 
^^  Religious  Forces  of  the  United  States,"  and  to  the  American 
Church  History  Series  (thirteen  volumes),  of  which  that  is 
Volume  I.  The  assistance  of  the  Rev.  Franklin  Noble,  D.D., 
editor  of  the  '^  Treasury  Magazine,"  in  examining,  revising,  and 
editing,  has  been  invaluable.  Tlie  excellent  work  of  the  pub- 
lisher, especially  in  the  illustrations,  speaks  for  itself.  Many  of 
the  illustrations  are  from  old  portraits,  difficult  to  obtain,  and  of 
different  form  and  style,  but  valuable  in  bringing  before  us 
founders  and  pioneers  of  the  churches. 

This  volume  is  sent  forth  with  the  hope  that  a  better  acquain- 
tance with  the  characteristics  of  the  many  denominations  will  tend 
to  minimize  the  differences  and  help  to  truer  Christian  unity ;  that 
the  "  corner-stones  of  faith  "  may  all  be  builded  together  with  the 
chief  Corner-stone,  "in  whom  all  the  building  fitly  framed  to- 
gether growetli  unto  a  holy  temple  in  the  Lord." 

Charles  H.  Sihall. 
The  Parsonage,  Hudson,  O., 
April,  1898. 


CONTENTS 

PAGE 

CHAPTER  I.    BEGINNINGS  OF  THE  CHURCH. 

Its  Origin  in  Heaven 26 

The  Churches  of  Apostolic  Times ,27 

The  Creed  and  Worship  of  the  Early  Church 29 

Persecuted  by  the  Jews,  Greeks,  and  Romans 30 

Evidences  from  the  Catacombs  of  Rome 31 

Constantino  Adopts  Christianity  as  the  State  Religion,  a.d.  313    .     .  31 

The  Apostles'  and  Nicene  Creeds^ Formed 32 

The  Church  (Z?fts/7/ca)  and  Cathedral  Recognized 33 

Decay  of  the  Western  Roman  Empire,  Fourth  and  Fifth  Centuries     .  33 

The  Fall  of  the  Eastern  Empire,  One  Thousand  Years  Later      ...  34 

The  Augustine,  Calvinistic,  and  Romish  System 34 

The  Roman  Catholic  the  Oldest  Chui'ch 35 

The  Convulsive  Throes  of  the  Reformation 35 

Pilgrims,  Huguenots,  and  Others  Emigrate  to  America 35 

The  First  Churches  Established  in  this  Country 36 

The  Beginnings  of  the  Various  Denominations 37 

The  Constitution  of  the  United  States  Provides  for  Religious  Liberty  39 

Great  Revival  of  1735,  led  by  Edwards,  Whitefield,  and  Others       .     .  40 

Hierarchal,  Prelatical,  Representative,  and  Independent  Polities      .  41 

The  Two  Doctrinal  Systems,  Calvinism  and  Arminianism     ....  43 

The  Westminster  Confession  and  Heidelberg  Catechism 44 

The  Thirty-nine  Articles  of  the  Episcopal  Church 45 

Arminianism  and  Methodism 45 

The  Council  at  Constantinople,  a.d.  381 45 

CHAPTER  IL  ROMAN  CATHOLIC  CHURCH. 

Growth  of  Hierarchical  Power 51 

Centralization  in  Cities,  Especially  in  Rome 51 

Charlemagne  and  the  Pope,  a.d.  800 52 

Beginning  of  Temporal  Power  of  the  Pope,  Eighth  Century  ....  53 

Spanish  and  French  Explorers  in  America 53 

7 


8  CONTENTS 

PAGE 

English  Roman  Catholics  in  Maryland 54 

Lord  Baltimore  —  Bishop  John  Carroll,  1784 55 

Pope  the  Head  of  the  Church  —  Cardinals 56 

Plenary  Councils  —  Fundamental  Teachings 57 

Roman  and  Protestant  Doctrine  as  to  Christ 58 

Infallible  Teaching  —  The  Seven  Sacraments 59 

Confirmation,  Penance,  Extreme  Unction,  Matrimony,  etc 60 

Purgatory  —  Immaculate  Conception 61 

Infallibility  — Indulgences  — Douay  Bible,  1609-10 62 

Traditions  — Old  Catholics,  1870  — Reformed  Catholics 63 

Greek  Church  :  How  Differing  from  Roman  Catholic 64 

"Why  I  Am  a  Catholic." 

By  Dr.  Edward  McGlynn 67 

CHAPTER  III.     EPISCOPAL  CHURCH. 

Episcopal  Church  in  America  and  England 81 

Distinguishing  Features — Early  Christian  Bishops 82 

Early  Episcopalians  in  the  Colonies,  1607-92 83 

William  and  Mary  College,  1692  — King's  Chapel,  Boston,  1689  ...  84 

Bishops  White  and  Provost,  1787 85 

Present  Organization  in  the  United  States 86 

Members  of  the  Church  —  Deaconesses  and  Sisterhoods 88 

Teachings  of  the  Protestant  Episcopal  Church 90 

The  Creeds  and  the  Thirty-Nine  Articles 92 

High-church  Position  —  Low-church  Position ,93 

Proposed  Change  of  Name 95 

The  Sacraments  —  Liturgy 97 

The  Lambeth  Declaration 98 

"  Why  I  Am  an  Episcopalian." 

By  Rev.  William  R.  Huntington,  D.D.      , 101 

Reformed  Episcopal  Church. 

Organized  in  New  York,  1873 »     .     .     .  115 

Distinctive  Principles  and  Doctrines 116 

Moravian  Church. 

Origin  in  Bohemia,  1467  —  Came  to  Savannah,  Ga.,  1733 119 

Organization  and  Doctrines 120 

CHAPTER  IV.    PRESBYTERIAN  CHURCH. 

Fundamental  Principles  —  Parent  Body 125 

Origin  in  Scotland,  France,  Switzerland,  Ireland 126 


CONTENTS  9 

PAGE 

Huguenots  and  Puritans  —  First  Presbytery  in  United  States,  1705    .  127 

Francis  Makemie,  1683  — William  Tennent  — The  ''Log  College"       .  128 

Separation  of  New  School  —  Reunion 129 

Governing  Bodies  and  Officers  —  Old  Church  at  Jamaica 131 

Presbytery,  Synod,  and  General  Assembly 133 

Divine  Sovereignty  —  Calvinism  —  Modified  Calvinism 135 

Modes  of  Worship  —  Objections  to  Liturgical  Forms 138 

"  Why  I  Am  a  Presbyterian." 

By  Rev.  Theodore  L.  Cuyler,  D.D.,  LL.D 141 

Presbyterian  Church  South. 

Cause  of  Separation  from  Northern  Church,  1861 147 

History  of  Differences  on  Slavery 148 

Cumberland  Presbyterian  Church. 
Origination  in  Kentucky,  1810  —  Distinctive  Declarations     ....  149 

United  Presbyterian  Church. 
Organized,  1858.     History  and  Distinctive  Principles 153 

"Why  I  Am  a  United  Presbyterian." 

By  Rev.  J.  G.  D.  Findley 155 

Reformed  Presbyterian  Church. 
Formed  by  Separation,  1833 165 

Covenanters. 
Organized,  1829.     Distinctive  Characteristics 167 

"  Why  I  Am  a  Covenanter." 

By  Rev.  John  W.  F.  Carlisle 169 

Associate  Churches  of  North  America. 
Formed  by  Separation,  1822  and  1858 175 

CHAPTER  V.     REFORMED   CHURCHES. 

Of  Presbyterian  Family  —  Dutch  Reformed  Church 179 

Distinguished  from  Lutherans 179 

American  Beginning  at  New  Amsterdam,  1628 180 

First  General  Synod,  1794 180 

Government:  Consistory  and  Synods 181 

Heidelberg  Catechism  and  other  Standards 182 

Forms  of  Worship — Colleges  and  Schools 183 

True  Reformed  and  Christian  Reformed  Churches 183 


10  CONTENTS 

PAGE 

GermanEeformedChurch— First  Synod,  1747 185 

Mercersberg  Seminary  — Polity  — Missious 187 

Charter  of  Dutch  Church  in  New  York,  1696 189 

"  Why  I  Am  of  the  Faith  of  the  Reformed  Church." 

By  Rev.  George  S.  Bishop,  D.D 191 

CHAPTER  VI.  LUTHERAN  CHURCH. 

Came  to  America  with  Dutch  Reformed 201 

Organized  First  Synod,  1648 203 

Combine  Independency  and  Presbyterianisra ,  203 

Augsburg  Confession  and  Formula  of  Concord 204 

Free  Use  of  Liturgy 205 

General  Synod  Organized,  1820 206 

United  Synod  of  the  South,  1866 206 

General  Council,  1867— Synodical  Conference,  1872 207 

United  Norwegian  Church,  1890 207 

Synod  of  Ohio,  1818— Evangelical  Synod  of  North  America,  1840    .  209 

Swedish  Evangelical  Mission  Covenant,  1885 211 

"Why  a  Lutheran." 

By  Rev.  J.  G.  Butler,  D.  D 213 

CHAPTER  VII.     METHODISM. 

Beginning  at  Oxford,  under  Wesley 221 

Georgia  Mission  —  Open-air  Preaching— First  Chapel,  1739  .     .     .     .222 

Moravian  Influence  —  Bohler  —  Barbara  Heck 223 

Embury  Begins  in  America,  1766 224 

Captain  Webb  —  Bishops  Coke  and  Asbury       225 

Full  Organization  of  Methodist  Episcopal  Church,  1784 225 

Powers  of  Bishops  and  other  Officers  .     .     .   -. 225 

Power  and  Organization  of  Conferences       229 

Members  Admitted  by  Probation 231 

Arminian  Doctrine  —  Non-liturgical  Worship 232 

Missions  —  Book  Concern  — Epworth  League,  Organized,  1890  .     .     .  233 
"  Why  We  Are  Methodists." 

By  President  B.  P.  Raymond,  D.D 237 

Methodist  Episcopal  Church  South. 

Organized  on  Account  of  Slavery,  1846 245 

Probation  not  Required 247 

Methodist  Protestant  Church. 
Organized,  1828.     Distinctive  Teachings 250 


CONTENTS  11 

PAGE 

American  Wesleyan  Church. 
Separated  on  Account  of  Slavery,  1843 251 

Free  Methodist  Church. 
Organized,  1860 253 

Smaller  Methodist  Bodies. 
Congregational,  New  Congregational,  Independent,  and  Primitive     .  255 


CHAPTER  VIII.    UNITED  BRETHREN  AND  EVANGELICALS. 

Begun  in  Preaching  of  Otterbein  and  Boehm 262 

Organized,  1800  — Statement  of  Belief  — Secession  of  1889    .     .     .     .  262 

Evangelical  Association , 265 

Jacob  Albright  Chosen  Bishop,  1800 265 

Articles  of  Faith  —  Missions       267 

United  Evangelical  Church 269 

Articles  of  Faith,  and  Discipline,  1894 269 

CHAPTER  IX.     CONGREGATIONALISTS. 

Two  Distinctive  Features  —  Beginnings  in  Scrooby,  England    .     .     .  273 
Pilgrims  and  Puritans  at  Plymouth,  1620,  and  Boston,  1630  ....  275 

Salem  Church  Organized,  1629 276 

Persecution  by  Puritans  —  Half-way  Covenant,  1662 277 

Great  Awakening  of  1737  —  Church  and  State 278 

Cooperation  with  Presbyterians,  1801-58 ...  279 

Principles  of  Organization 281 

Councils  and  Associations 282 

Theological  Range  — Creed  of  1883  — Council  of  1892 283 

Usages  of  Worship  —  American  Board  of  Foreign  Missions,  1810  .     .  285 
Christian  Endeavor  Movement  Organized,  1881 288 

"Why  I  Am  a  Congregationalist." 

By  Rev.  William  E.  Barton,  D.D 289 

CHAPTER  X.     UNITARIANS  AND  UNIVERSALISTS. 

Unitarian  Development  in  New  England 303 

Henry  Ware  in  Harvard,  1805 304 

Andover  Theological  Seminary,  1808 304 

Channing's  Discourse,  1819 «     .     .  304 


12  CONTENTS 

PAGE 

American  Unitarian  Association,  1825 305 

National  Conference,  1865  — Teaching 305 

The  Universalist  Church. 

Ancient  Opinion  —  John  Murray,  1770 309 

Organization  of  Association,  1785 ;  Convention,  1790 310 

Summary  of  Doctrine,  1897  —  Distinctive  Teachings 310 

Worship  and  Membership  —  Young  People       313 

CHAPTER  XI.     BAPTISTS. 

Anabaptists  iu  the  Netherlands  and  England 317 

First  Baptist  Church  in  London,  1611      .     » 318 

Connection  with  Waldenses 319 

Roger  Williams  in  Massachusetts  and  Rhode  Island,  1639     .     ,     .     .321 

General  Convention  Organized,  1814 322 

Judson's  Conversion  —  Ecclesiastical  Independence 323 

No  Creed  Formally  Adopted .  324 

Regenerate  Membership  —  Missions    ............  325 

Southern  Baptists. 
Separated  because  of  Slavery,  1845 327 

Colored  Baptists. 
Organized  in  Savannah,  Ga.,  1788 329 

Freewill  Baptists  and  Others. 

First  Church  in  Durham,  N.  H.,  1780 330 

Seventh-day  Baptists,  1671  —  General  Baptists,  1824  —  Anti-mission  331 

Six-principle  Baptists,  Separate  Baptists,  and  Others 332 

"  Why  Am  I  a  Baptist  ?  " 

By  Rev.  Robert  Stuart  Mac  Arthur,  D.D 335 

CHAPTER  XII.     DISCIPLES  AND   CHRISTIANS. 

Disciples  Begin  in  1827,  under  Alexander  Campbell 355 

B.  W.  Stone  and  Walter  Scott 356 

Organization  and  Teaching  —  Likeness  to  Baptists 357 

'<  Why  I  Am  a  Disciple  of  Christ." 

By  Rev.  F.  D.  Power,  D.D 361 

The  Christians. 

Origin  in  1806  from  Three  Distinct  Movements 367 

Form  of  Government  and  Teaching 368 

Schools  and  Colleges  —  Convention  of  1894 370 


CONTENTS  13 

PAGE 

CHAPTER  XIII.     THE  FRIENDS. 

Preaching  of  George  Fox  (born  1624)       .     ,     ,     .    , 373 

Came  to  America  in  Seventeenth  Century 373 

William  Penn  in  Pennsylvania,  1682 373 

Yearly  Meeting — Rights  of  Women 375 

No  Creed  —  Simplicity  of  Worship 376 

Free  Quakers  —  Slavery  —  Hicksite  Division,  1827-28  .     .     .     .    o     .  377 

The  Wilburites  and  ''Primitive"  Friends 380 

Shakers  Differ  from  Quakers  .     » 381 

"Why  I  Am  a  Friend." 

By  Rev.  F.  G.  Cartland 383 

CHAPTER  XVI.    ADVENTISTS,  NEW  CHURCH,  AND  OTHERS.     • 
Adventists,  or  Millerites. 
Preaching  of  Miller,  1831  —  Teaching  Government  .......  397 

Evangelical,  Christians,  Seventh-day,  and  other  Adventists      .     .     .  398 

Dunkers,  or  Brethren. 
Came  from  Germany,  1719  —  Government ;  Worship  —  Branches   .     .  400 

Mennonites. 
Came  from  Germany,  1683  —  Articles  of  Faith,  1632  —  Branches    .     .  402 

Churches  of  God,  or  Wixebrennerians. 
Distinct  Organization,  1830  —  Objection  to  Creeds  and  Sects     .     .     .  404 

The  New  Church,  or  Swedenborgians. 
First  American  Congregation  in  Baltimore,  1792  —  Teachings    .     .     .  405 

Christian  Union  Churches. 
Organically  Associated,  1864  —  Enumeration  of  Principles    .     .     .     .407 

CHAPTER  XV.  SALVATION  ARMY,  VOLUNTEERS,  AND  OTHERS. 

Origininl878  — Came  to  America,  1880 411 

Military  Organization  —  Not  Strictly  a  Church 412 

Volunteers. 
Organized  in  1896  —  Cardinal  Doctrines  —  Ordination  c    .    .     .    c     .414 

Catholic  Apostolic  Church,  or  Irvingites. 
Organized  in  England,  1835  —  Fourfold  Ministry  —  Doctrines    .     .     .  416 


14  CONTENTS 

PAGE 

Plymouth  Brethren. 
Began  in  England  about  1830  —  Branches  in  the  United  States      .     .417 

Social  Brethren  Church. 
Organized  about  1867  —  Modes  of  Baptism  .     .     .    .     c 418 

EiVER  Brethren. 
From  Switzerland,  1750 „     ...  418 

Christadelphians. 
No  Ordained  Ministers  —  Baptism  by  Immersion  Essential    ....  419 

Schwenkfelders. 
Kasper  von  Schwenkfeld  came  to  Pennsylvania,  1734  —  Doctrines       419 

CHAPTER  XVI.     MORMONS,  SPIRITUALISTS,  AND  OTHERS. 

The  Book  of  Morman  —  Joseph  Smith  —  Brigham  Young 423 

Organized  in  New  York  State,  1830  —  Customs  —  Rites  —  Beliefs  .     .  425 
Polygamy  Sanctioned,  1850  — Abandoned,  1895 427 

Reorganized  Latter-day  Saints. 
Earliest  Conference,  1852  — Repudiated  Polygamy,  1870 428 

The  Church  Triumphant. 
Schweinfurth  and  Mrs.  Beekman 430 

Spiritualists. 
BeganinNew  York  State,  1848  — Their  Doctrines 430 

Christian  Scientists. 
Church  Formed  in  Boston,  1879  —  Mrs.  Eddy's  Teachings     .     .     ,    .431 

Inspirationists. 

Came  from  Germany  to  New  York  State,  1841 ,     .     ,     .  433 

Removed  to  Iowa,  1856 »     .     .     .     .  433 

Harmony  Community. 
Begun  by  George  Rapp  in  1803  —  Established,  1824  ...-.,.  434 

Separatists. 
Stephen  Huber,  Leader  in  Germany =    ....«,  434 

Oneida  Community. 
Established  by  J.  H.  Noyes,  at  Oneida,  N.  Y.,  1847 435 


CONTENTS  15 

PAGE 

Society  for  Ethical  Culture„ 
Founded  by  Professor  Adler,  in  New  York,  1876  .     ....     ...  435 

Theosophists. 
Founded  in  New  York,  1875 — Numbers  and  Objects 436 

Waldenses. 
Colony  Established  in  North  Carolina,  1893 436 

CHAPTER  XVn.     MOVEMENTS   TOWARD  UNITY. 

Present  General  Discussion 439 

The  Chicago-Lambeth  Articles,  1886-87 440 

League  of  Catholic  Unity       .     .     .     .     » 441 

Disciples  and  Cougregationalists,  1895 442 

Brotherhood  of  Christian  Unity,  1891 443 

The  Pope's  Encyclical,  1896 444 

Federation  of  Lutheran  Synods 445 

Christian  Unity  and  Church  Union 446 

Dr.  Schaff  on  Variety  in  Unity 447 

Federation  of  Free  Churches  in  England 448 

APPENDIX. 

Chronology  or  Church  History     . ,    .    .  451 

Summary  of  Denominations 457 

Denominational  Grouping 465 

Statistics .  469 


LIST   OF   ILLUSTRATIONS 


PAGE 

The  Star  of  Bethlehem Frontispiece 

Earliest  Known  Portrait  of  Christ  (from  the  Catacombs) 26 

Portrait  of  Christ  (from  an  Emerald  Intaglio)       ......     o     ..  26 

Coin  of  Constantine  II o     .     ,     .  27 

Coin  of  Constans 27 

Bethany,  Olivet,  and  Jerusalem 28 

Map  of  the  Catacombs  of  Calixtus,  Rome 30 

Gallery  with  Tombs,  in  the  Catacombs 31 

The  Baptism  of  our  Lord  (from  the  Catacombs)    ......     .o.  32 

A  Primitive  Communion  (from  the  Catacombs) 34 

Symbols  of.Peace  (from  the  Catacombs) 35 

Symbolical  Palms  and  Crown 36 

Slab  from  the  Jewish  Catacombs 36 

Statue  of  the  Good  Shepherd 37 

Christian  Burial-place 37 

The  Jordan  Valley 38 

Mount  of  Beatitudes,  or  Horns  of  Hattin 39 

Antioch  in  Syria » 40 

Ceesarea,  where  the  Gospel  w^as  First  Preached     , 41 

Thyatira 42 

Cana  of  Galilee,  where  Christ's  First  Miracle  was  Performed     ....  44 

Jerusalem  from  Mount  of  Olives 46 

Site  of  Capernaum , 47 

Railroad  from  Jerusalem  to  Jaffa 48 

St.  Peter's  and  the  Vatican o 50 

Statue  of  Peter,  Rome 52 

Lord  Baltimore,  Founder  of  Maryland 53 

St.  Joseph's  Cathedral,  St.  Augustine,  Fla 54 

Samuel  de  Champlain,  First  Governor  of  Canada. 55 

Father  Marquette  Exploring  the  Upper  Mississippi 58 

17 


Episcopal  Group =    .  80 


18  LIST   OF   ILLUSTRATIONS 

PAGE 

Charles  Carroll,  Signer  of  the  Declaration  of  Independence 59 

John  Carroll,  First  Bishop  of  the  United  States ,     .  61 

Catholic  Cathedral,  Fifth  Avenue,  New  York 66 

Dr.  Edward  McGlynn , 68 

Bishop  William  White 

Bishop  Samuel  Seabury 

Bishop  Edward  Bass 

Bishop  James  Madison 

Bishop  Samuel  Provost 

Rev.  George  Keith 

St.  Martin's  Church,  Oldest  Church  in  England,  Sixth  Century  ....  82 

Tower  of  Episcopal  Church,  Jamestown,  Va.,  1612 84 

Christ  Church  (the  Old  North),  Boston,  Mass.,  1723 86 

Christ  Church,  Philadelphia,  1727 88 

St.  Paul's  Church,  Broadway,  New  York,  17G4 90 

Trinity  Church,  New  York 91 

Trinity  Church.  Boston,  Mass.,  1735 92 

Bishop  Phillips  Brooks 93 

King's  (Columbia)  College,  New  York,  1754 94 

Trinity  College,  Hartford,  Conn.,  1824 95 

Grace  Episcopal  Church,  Broadway,  New  York 96 

Episcopal  Church  Missions  House,  New  York 97 

Episcopal  Church  of  St.  John  the  Divine 100 

Rev.  William  R.  Huntington,  D.D 102 

Episcopal  Chm*eh  (Bishop  Cheney's),  Chicago 114 

Rev.  George  D.  Cummins,  D.D 116 

General  James  Oglethorpe 119 

Moravian  Church 121 

Rev.  John  Calvin 
Rev.  John  Knox 
Rev.  Gilbert  Tennent 
Rev.  John  Witherspoon 
Rev.  John  Mc^NIillan  j 

Rev.  Archibald  Alexander 
Rev.  John  Rogers  J 

Old  Tennent  Church,  Monmouth,  N.  J.,  1692 126 

Princeton  College,  New  Jersey,  Chartered  1746 128 

Rev.  George  Whitefield 129 

Monument  to  John  Witherspoon 131 

Presbyterian  Church,  Jamaica,  Long  Island,  1656 132 

Mission  Scenes,  Dakota  and  Florida 134 

Rev.  Albert  Barnes,  D.D 135 

Presbyterian  Church,  Fifth  Avenue,  New  York 136 


Presbyterian  Group 124 


(-  Reformed  Church  Group    , 187 


LIST   OF   ILLUSTRATIONS  19 

PAGE 

William  E.  Dodge,  Philanthropist 137 

Hon.  William  Strong,  United  States  Supreme  Judge 138 

Presbyterian  Mission  Building,  New  York 139 

Princeton  University 140 

Rev.  Theodore  L.  Cuyler,  D.D 142 

Presbyterian  Church  South,  Louisville,  Ky 146 

Rev.  James  Henley  Thornwell,  D.  D 148 

Rev.  Finis  Ewing 150 

Cumberland  Presbyterian  Church,  Fort  Worth,  Tex 151 

United  Presbyterian  Church 152 

Rev.  J.  G.  D.  Findley 156 

Reformed  Presbyterian  Church » 164 

Geneva  College,  Beaver  Falls,  Pa ,     .     .     .     .  168 

Rev.  John  W.  F.  Carlisle 170 

Rev.  J.  H.  Livingston,  D.D. 

Rev.  Isaac  N.  Wyekoff 

Rev.  J.  M.  Mathews 

Rev.  George  W.  Bethune 

Rev.  James  S.  Cannon 

Rev.  Jacob  Brodhead,  D.D. 

Rev.  Peter  Labagh 

Peter  Stuyvesant,  Director-General  of  the  New  Netherlands      ....  180 

The  "  Half  Moon,"  Commanded  by  Hendrik  Hudson,  1607 181 

Dutch  Reformed  Church,  Albany,  N.  Y.,  1656 182 

Dutch  Church,  Tarrytown,  N.  Y.,  1697 184 

Dutch  Church,  Fulton  Street,  New  York 186 

Reformed  (Dutch)  Church,  Fifty-seventh  Street,  New  York 188 

Rev.  George  S.  Bishop,  D.D 192 

Rutgers  College,  New  Brunswick,  N.  J 198 

Rev.  H.  M.  Muhlenberg,  D.D. 
Rev.  C.  F.  W.  Walther,  D.D. 
Rev.  S.  S.  Schmucker,  D.D. 

Rev.  Ezra  Keller,  D.D.  }  Lutheran  Group     , 200 

Rev.  C.  P.  Krauth,  Sr.,  D.D. 
Rev.  Prof.  David  Lysnes 
Rev.  Prof.  L.  P.  Esbjorn 

Martin  Luther,  Portrait  by  Lucas  Cranach 202 

Melanchthon 203 

Zwingli 203 

Wartburg  Castle,  Germany 204 

Lutheran  Church  (Dr.  J.  A.  Seiss),  Philadelphia 208 

Lutheran  College,  Gettysburg,  Pa 210 

Memorial  Church,  Washington,  D.  C 212 


20  LIST   OF  ILLUSTRATIONS 

PAGE 

Rev.  J.  G.  Butler,  D.D 214 

Rev.  John  Wesley 
Rev.  Francis  Asbury 
Rev.  Thomas  Coke 

Rev.  Philip  Embury  }  Methodist  Group 220 

Rev.  William  McKendree   j 

Bishop  Joshua  Soule 

Rev.  Nathan  Bangs  j 

Jobn  Wesley  Rescued  from  the  Burning  Rectory 222 

Barbara  Heck ^^^ 

"Wesley  Chapel,"  John  Street,  New  York 224 

Westminster  Memorial  to  the  Wesleys 226 

Captain  Webb,  Evangelist 227 

Metropolitan  Church,  Washington,  D.  C. 228 

Wilbur  Fiske,  D.D.,  First  President  of  Wesleyau  University     ....  229 

Wesleyan  University,  Middletown,  Conn 230 

Rev.  Peter  Cartwright 231 

'^Wesley  Oak,"  Frederica,  Ga 233 

Baltimore  Female  College 234 

Methodist  Publishing  and  Mission  House,  New  York 230 

Rev.  B.  P.  Raymond,  D.D.,  President  of  Wesleyan  University  ....  238 

Vanderbilt  University,  Nashville,  Tenn 244 

Wesley  Memorial  Church,  Savannah,  Ga 246 

Methodist  Protestant  Church,  Adrian,  Mich 248 

Wesleyan  Metliodist  Church 252 

Free  Metliodist  Church 2o4 

Bishop  John  Barrick 259 

Livingston  College,  Salisbury,  N.  C 260 

United  Brethren  Church,  Arcanum,  0 262 

Rev.  Philip  William  Otterbein 263 

Rev.  :Martin  Boehm • 264 

United  Brethren  Church,  Dayton,  0 264 

Evangelical  Church',  Elgin,  111 266 

Rev.  Jacob  Albright  .     .   ^ 267 

Governor  John  Winthrop 
Rev.  Jonathan  Edwards 
Rev.  John  Cotton 

Rev.  Cotton  Mathers  }  Congregational  Group 272 

Rev.  John  Davenport 
Rev.  Timothy  Dwight 
Rev.  Nathaniel  Emmons 

The  "  Mayflower  "  Landing  the  Pilgi-ims,  1620 274 

John  Eliot  Preaching  to  the  Indians,  1660 275 


Baptist  Group  . 316 


LIST  OF  ILLUSTRATIONS  21 

PAGE 

Congregational  Meeting-house,  Hingham,  Mass 276 

Old  South  Church,  Boston,  1669 278 

Governor  John  Winthrop's  Statue,  Boston 279 

Congregational  Chm-eh,  Union  Park,  Chicago ,     .     .     .  280 

Faith  Monument,  Plymouth,  Mass 281 

Monument  to  Missions,  Williamstown,  Mass 282 

Rev.  Charles  G.  Finney 283 

Rev.  Lyman  Beecher 284 

Rev.  Henry  Ward  Beecher 285 

Yale  College,  New  Haven,  Conn 286 

Lowell  Mason,  Author  and  Composer 287 

Rev.  William  E.  Barton 290 

Harvard  College,  Cambridge,  Mass.,  1726     .     .     .     ,     o     .     .     ,      ...  304 

Unitarian  Church 306 

Rev.  John  Murray 310 

Universalist  Church,  Boston,  Mass ...  311 

Rev.  Isaac  Backus 
Rev.  Samuel  Stillman 
Rev.  James  Manning 
Rev.  John  Leland 
Rev.  Thomas  Baldwin 
Rev.  Daniel  Sharp 
Rev.  Alfred  Bennett 

John  Buny an,  Author  of ''Pilgrim's  Progress" 318 

Bedford  Jail,  England ,319 

Monument  to  John  Bunyan,  London 320 

Landing  of  Roger  Williams  at  Providence,  R.  1 322 

First  Baptist  Church,  Providence,  R.  1 324 

Monument  to  Roger  Williams,  Providence,  R.  1 326 

Rev,  Adoniram  Judson,  First  American  Foreign  Missionary       ....  327 

Brown  University,  Providence,  R.  1 328 

Bas-relief  Portrait  of  Oliver  Holden,  Composer  of  "Coronation"   .     .     .  329 

Samuel  F.  Smith,  Author  of  "  My  Country ! 'tis  of  Thee  " 330 

Judson  Memorial  Church,  New  York 334 

Rev.  R.  S.  Mac  Arthur,  D.D 336 

Baptist  Church  (Dr.  R.  S.  Mac  Arthur),  New  York 339 

Rev.  Alexander  Campbell 
Rev.  Thomas  Campbell 
Rev.  Walter  Scott 
Rev.  John  Smith 
Rev.  Aylett  Rains 
Rev.  D.  S.  Burnett 
Rev.  John  Rogers 


Disciples  Group 354 


22  LIST   OF  ILLUSTRATIONS 

PAGE 

First  Disciples'  Meeting-house  in  America 356 

Vermont  Avenue  Christian  Church,  Washington,  D.  C 360 

Rev.  F.  D.  Powers 362 

Rev.  Barton  W.  Stone 368 

Church  of  the  Disciples,  Fifty-sixth  Street,  New  York 369 

Haverford  College,  Philadelphia,  Pa 372 

William  Penn's  Treaty  with  the  Indians 374 

William  Penn's  Portrait 375 

George  Fox's  Portrait „     .     .     .     .  376 

Monument  to  William  Penn,  Philadelphia 377 

Friends'  Church,  Flushing,  Long  Island,  N.  Y 378 

Rev.  F.  G.  Cartland .          .     .  384 

Menno  Simons 402 

Emanuel  Swedenborg 406 

General  William  Booth 412 

Salvation  Army  Headquarters,  New  York 413 

Commander  Ballington  Booth .  415 

Brigham  Young „ „  424 

Mormon  Temple,  Salt  Lake  City,  Utah 426 


INTRODUCTION 

IHAYE  examined  with  mucli  interest  and  satisfaction 
Professor  Small's  work  on  the  ^'  Corner-Stones  of 
Faith."  I  am  not  familiar  with  any  other  work  which 
exactly  takes  its  place,  and  a  very  useful  place  it  is. 
Personally  I  am  most  deeply  concerned  with  movements 
and  tendencies  toward  Christian  unity.  I  am  convinced 
that  this  work  will  be  a  help  in  the  direction  of  uni- 
fication. 

As  we  read  these  interesting  histories  of  the  different 
churches,  and  as  we  further  read,  with  even  dee^Dcr 
interest,  the  reasons  which  eminent  men  advance  for 
their  special  church  relationship  and  preference,  we 
must  feel  that  all  are  but  parts  of  a  greater  whole,  and 
derive  their  life  and  strength  from  Him  who  is  the 
Head  of  the  church.  After  all,  our  differences  are  small 
compared  with  our  faith  in  Grod  the  Father,  our  unity 
in  Christ,  and  our  life  through  the  Holy  Spirit. 

I  am  glad  that  this  book  has  been  written  and  made 
so  interesting.  I  shall  wish  to  have  it  at  hand.  I 
believe  that  it  will  help  to  strengthen  faith,  and  that  it 
will  draw  the  disciples  of  Christ  more  closely  together. 

23 


24  INTRODUCTION 

It  is  one  of  the  hopeful  signs  of  the  times  that  the 
church  is  beginning  to  take  a  more  intelligent  interest 
in  herself,  in  all  the  branches  of  the  one  Vine,  Christ 
Jesus.  The  time  of  moral  isolation  is  rajpidly  passing 
away.  The  twentieth  century  is  upon  us.  The  world 
will  more  and  more  look  to  America  for  guidance  and 
inspiration.  The  problems  of  church  life  in  our  country 
are  of  supreme  moment,  and  America  may  be  a  leader 
and  guide  toward  the  better  church  of  the  future.  Such 
books  as  ''  Corner-Stones  of  Faith  "  will  help  American 
Christians  to  understand  themselves  and  their  neighbors 
and  promote  that  peace,  goodwill,  and  nuitual  coopera- 
tion which  so  many  are  coming  to  desire. 

Chicago,  III.,  March  1,  1898. 


/^^>^it^?,/szl 


BEGINNINGS   OF   THE   CHURCH 

AT  tlie  present  time,  when  so  much  is  said  and  written  about 
the  divided  condition  of  the  church,  the  body  of  Christ, 
and  the  need  of  unity,  a  clear  understanding  of  the  differences 
between  the  various  denominations  is  much  needed.  Certainly 
every  honest  effort  to  unite  the  divided  members  ought  to  be 
commended  and  furthered.  But  what  are  the  elements  to  be 
united?  What  are  the  differences ?  What  has  made  them ?  It 
is  undoubtedly  true  that  many  people  are  strong  adherents  of  the 
church  of  their  childhood,  with  little  knowledge  of  its  character* 
istics.  There  are  certain  things  about  it  that  they  like,  certain 
methods  and  ways  that  are  pleasing  to  them,  and,  above  all,  it 
is  their  church ;  they  are  loyal  to  their  own.  Are  they  aware  that 
other  denominations  have  some  of  the  same  acceptable  features  ? 
A  knowledge  of  the  characteristics  of  other  churches  would  per- 
haps be  a  surprise  to  them ;  they  would  realize  how  insignificant, 
in  many  cases,  are  the  differences  that  separate  them,  and  how 
easily  they  might  be  bridged.  While,  therefore,  we  are  talking 
about  unity,  we  ought  to  give  some  thought  to  the  elements  to 
be  united.  Our  study  will  enable  us  to  understand  just  what  are 
the  differences  that  separate  Christian  bodies,  and  help  us  to  ap- 
preciate some  of  the  difficulties  that  lie  in  the  way  of  union  ;  and, 
it  is  hoped,  further  the  movement  toward  Christian  unity,  which 
is  nearer,  in  many  respects,  than  ever  before. 

25 


26 


CORNEE-STOXES   OF   FAITH 


It  is  our  i3ro^dnce  to  stiid}^  the  diversified  elements  as  they  now 
exist.     But  first  let  us  indicate  some  things  in  reference  to 

THE    CHURCH  AND    ITS   BEGINNINGS 

A  church  is  the  organized  body  of  those  who  love  God,  united 
for  the  purpose  of  extending  that  love,  and  meeting  together  for 
worship  and  the  administration  of  the  sacraments.  The  church 
is  an  ^^  institution  which  had  its  origin  in  heaven,  which  expresses 
the  highest  wisdom  and  love  of  our  Father  in  heaven,  which,  in- 
cluding the  richest  part  of  human  history,  will  find  its  full  con- 
summation in  heaven,  and  which  is  calhHl,  in  its  final  form,  the 
kingdom  of  heaven."  * 

The  church  is  the  organized  manifestation  of  the  kingdom,  the 
life  of  the  kingdom  in  visible  foi*m.     The  church  is  a  means  to 


Earliest  known  portrait  of  Christ. 

(From  the  catat^oinbs  of  St.  Calixtus, 

Eonie.) 


Portrait  of  Christ. 

(From  an  emerald  intaglio  said  to  liave 
belonged  to  Emperor  Tiberius.) 


an  end ;  the  kingdom  is  that  end.  The  kingdom  is  eternal,  the 
church  is  temporal.  The  manifold  wisdom  of  God  is  to  be  made 
known  ''through  the  cluireh"  (Eph.  iii.  10).     This  visible  mani- 

*  A.  Hastings  Ross,  D.D.,  in  "The  Chnreh-Kingdoni,"  p.  1. 

"The  visible  church  consists  of  all  those  throughout  the  world  that  pro- 


BEGINNINGS   OF   THE  CHURCH 


27 


festation  through  the  church  is  seen  in  local  organizations.     Here 
is  where  we  find  diversity. 

1.  At  the  beginning  of  Christian  discipleship  there  was  no 
church.  The  churches  of  apostolic  times  were  not  made ;  they 
grew,  they  developed  as  required.  The  necessity  for  the  church 
was  found  very  early  in  (1)  the  need  of  fellowship  and  worship;' 
(2)  the  need  of  united  activity.  At  the  outset,  churches  were 
simply  gatherings  of  Christian  brethren,  meeting  for  the  most 
part  in  private  houses.     (See  Rom.  xvi.  5  ;  Col.  iv.  15.) 


Coin  of  Constantine  II.  (312-340). 
Sliowingthe  labarum,  the  staiulard 
with  the  monotrram  of  Christ  and  the 
cross,  adopted  hj^  Coustautiiie  I.  on  his 
conversion  to  Christianity 


Coin  of  Constans  (320-350),  second 
son  of  Constantino  I. 

Showing-  the  emperor  holding  the 
labarnm  in  his  hand. 


2.  As  developed,  the  organization  of  the  churches  came  to  have 
the  simple  forms  of  existing  associations :  among  the  Jews,  of 
the  synagogue  ;  among  the  Gentiles,  of  the  political  and  religious 
associations  of  the  time.  In  organizing  the  churches  a  council 
or  board  of  elders  was  appointed,  large  or  small,  as  the  circum- 
stances required.  These  were  called  presbyters  or  bishops.* 
Their  duties  at  first  were  simply  to  direct  the  affairs  of  the 
church ;  they  soon,  however,  assumed  other  and  special  duties  f 

fess  tlie  true  religion,  together  with  their  children  "  (Westminster  Confession, 
XXV.,  4). 

"  A  congi-egation  of  the  holy  in  w^hich  the  gospel  is  rightly  tanght  and  the 
sacraments  rightly  administered"  (Augsburg  Confession,  Art.  7). 

*  "That  'presbyter  and  'bishop'  are  names  for  one  and  the  same  offi- 
cer is  practically  indisputable"  (Hatch,  "Organization  of  Early  Christian 
Clmrches,"  p."  38). 


28 


CORNER-STONES   OF  FAITH 


and  one  of  the  mimber  (tlie  president  or  chairman),  after  a  time, 
asserted  certain  authority  over  the  rest.  Bishop  Lightfoot  says  : 
"In  other  words,  the  episcopate  was  formed  not  out  of  the  apos- 
tolic order  by  localization,  but  out  of  the  presbyterial  by  elevation ; 
and  the  title,  which  originally  was  common  to  all,  came  at  length 
to  be  appropriated  to  the  chief  among  them." 

Another  class  of  officers  were  deacons  and  deaconesses,  subor- 
dinate to  elders.  They  were  overseers  of  alms  (Acts  vi.  2).  '^  Evi- 
dence shows  that  upon  occasion  laymen  could  (1)  teach  or  preach, 
(2)  baptize,  (3)  celebrate  the  eucharist,  (4)  exercise  discipline."  * 

3.  At  the  first,  each  church  was  independent ;  there  was  no 
organized  federation  of  churches.  Each  (1)  decided  its  own 
affairs,  (2)  elected  its  own  officers  with  the  concurrence  of  the 
apostles.     In  some  cases,  no  doubt,  the  apostles  appointed  whom- 


Betliauy. 


Olivet. 


Jerusalem. 


ever  they  wished ;  in  other  cases  there  is  little  doul)t  but  that  the 
people  had  a  voice  in  the  matter.  The  elders  "Avere  appointed 
by  taking  the  vote  of  the  lieople,  the  apostles  merely  presiding  over 
the  choice"  (Schaff,  Bannerman,  Alford,  Lange,  Stanley),  t  The 
independence  did  not  exist  by  divine  right ;  it  was  not  ordained. 

*  Hatch,  "Organization  of  Early  Christian  Churches,"  p.  114. 

+  Ross,  "  The  Church-Kingdom,"  p.  116.  See  also  ''  Meyer's  Commentary  " 
on  Acts  xiv.  23,  with  note  by  American  editors  (Funk  &  Wagnalls's  edition). 
"Choose  for  yourselves  bishops  and  deacons  worthy  of  the  Lord"  (<< Teach- 
ing of  the  Twelve  Apostles,"  see.  xv.). 


BEGINNINGS   OF   THE   CHURCH  29 

4.  The  creed  of  the  early  churches  was  a  growth  as  well  as  the 
churches  themselves.  "  Repent,  and  be  baptized  every  one  of  you 
in  the  name  of  Jesus  Christ,"  was  enough.  And  ^'  they  continued 
steadfastly  in  the  apostles'  teaching."  Later  came  the  defini- 
tions and  philosophical  statements  under  the  influence  of  contem- 
porary thought,  and  the  discussions  and  divisions  which  they 
brought. 

5.  The  worship  of  the  early  Christians  was  very  simple.  They 
were  often  found  together  in  ^'fellowship,  and  in  breaking  of 
bread,  and  in  prayers."  "  There  was  an  order  of  service,  modeled, 
in  a  general  way,  on  that  of  the  synagogue ;  yet  so  that  room 
should  be  left  for  free  utterance  on  the  part  of  individuals,  as 
feeling  might  prompt.  It  is  probable  that  in  the  lifetime  of  the 
apostles  the  Scriptures  of  the  Old  Testament  were  read  in  con- 
secutive extracts,  and  that  thus  early  the  reading  was  attended 
by  an  exposition  and  application  of  the  passage  by  him  who  con- 
ducted the  worship.  This  Avas  a  copy  of  the  synagogue  practice ; 
later  the  reading  of  the  gospel  also  was  introduced ;  and  later 
still  the  apostolic  epistles  were  connected  with  the  other  Scrip- 
tures in  this  public  use.  There  were  prayers,  to  which  the  people 
responded  'Amen,'  and  the  singing  of  psalms  and  hymns.  Not 
only  were  there  extemporaneous  prayers,  but  also  effusions  of 
song,  on  the  part  of  individuals,  and  the  exercise  of  the  various 
gifts  of  the  Spirit."*  The  ordinances  observed  by  the  early 
Christians  were  baptism  and  the  Lord's  Supper. 

6.  The  early  churches  were  very  active.  They  were  helpful  to 
one  another  (Acts  xi.  29,  30).  They  sent  forth  workers  into  new 
fields  (Acts  xiii.  1-3).  They  gave  alms  and  ministered  to  the 
necessities  of  the  saints.  Justin  Martyr  writes  in  his  first  "Apol- 
ogy "  (about  A.D.  150)  that  at  the  close  of  their  meetings  ''  such  as 
are  in  prosperous  circumstances,  and  wish  to  do  so,  give  what 
they  wdll,  each  according  to  his  choice ;  and  what  is  collected  is 
placed  in  the  hands  of  the  president  (the  head  of  the  board  of 
elders),  who  assists  the  orjihans  and  widows,  and  such  as  through 

*  Fisher,  "Beginnings  of  Christianity,"  p.  560. 


30 


CORNER-STONES  OF  FAITH 


sickness,  or  any  other  cause,  are  in  want ;  and  to  those  who  are 
in  bonds,  and  to  strangers  from  afar,  and,  in  a  word,  to  all  who 
are  in  need,  he  is  a  protector." 

7.  Persecution  was  encountered  at  the  very  beginning,  and 


Map  of  tlie  catacomljs  of  Calixtiis,   Ivonic.* 

has  marked  the  progress  of  Christianity  from  that  day  to  this. 
At  times  the  i)erse(;ution  has  been  more  severe  than  at  others, 
and  it  has  taken  various  forms.  The  early  Christians  were  perse- 
cuted by  the  Jews,  tlie  Greeks,  and  the  Romans.  Thej"  maintained 
and  advanced  the  church  amid  severe  and  loner-continued  trials. 


*  From  "  Tlio  Catacombs  of  Rome,"  by  W.  H.  Withrow,  D.I).     (New  York 
Eatou  &  Mains.) 


BEGINNINGS  OF   THE  CHURCH 


31 


The  catacombs  *  give  many  evidences  of  what  they  endured  as 
well  as  the  Christian  life  and  worship  of  the  time.  Despite  the 
most       persistent  ^  _ 

efforts  to  stamp 
out  the  church,  it 
spread  and  grew. 
Ust  sanguis  mar- 
tyrum  seminarium 
ecdesiarum  ( ' '  The 
blood  of  the  mar- 
tyrs is  the  seed 
of  the  church")- 
Many  suffered 
martyrdom,  and 
martyr  blood  is 
still  shed. 

The  great  early 
persecutions  ended 
on  the  adoption  of 
Christianity  as  the 
state  religion  in 
A.D.  313,  when  the 
emperor  Constan- 
tine  adopted  the 
cross  as  his  stand- 
ard ;  and  from  that  time  the  energies  of  Christian  leaders  were 
given  less  to  the  spread  of  the  gospel  over  the  earth,  and  the  in- 
culcation of  a  pure  Christian  life,  than  to  the  work  of  securing 


Gallery  with  tombs,  in  the  catacomhs. 


*  In  the  catacombs,  or  underground  cemeteries,  the  early  Christians  found 
a  refuge.  Forty-two  are  known  to  have  been  so  used.  The  most  famous  are 
those  at  Rome,  named  after  Sts.  Calixtus  and  Agnes,  in  which  are  found 
some  of  the  most  interesting  inscriptions  and  other  relics  of  early  Christian- 
ity on  the  face  of  the  earth.  In  their  testimony  we  read  the  confession  of 
faith  of  the  early  Christians,  sometimes  accompanied  by  the  records  of  their 
persecution,  the  symbols  of  their  martyrdom,  and  even  the  circumstances  of 


32 


CORNER-STONES   OF   FAITH 


the  cliurcli,  now  released  from  oppression,  in  tlie  favor  it  liad 

won.     No  longer  under  the  ban,  it   strengthened  its  alliance 

with  the  govern- 
ment which  pro- 
tected it,  and  ap- 
pealed to  the  judg- 
ment of  refined  and 
cultivated  minds 
by  scholarly  apolo- 
gies and  careful 
definitions  of  its 
belief.  This  period 
lias  therefore  been 
called  the  contro- 
versial age,  because 
largely  occupied 
with  the  discussion 
and  shaping  of 
creeds  and  form- 
ulas of  doctrine,  by 
which  the  church 
defined  its  position 
to  cultivated  men. 
The  simple  state- 
ment commonly 
known  now  as  "  the 
Apostles'  Creed " 
was   not   enough ; 

and  the  Nicene  and  Athanasian  creeds  were  formed  to  define  the 

orthodox  position  as  against  the  Arian  heresy. 

It  was  no  less  an  age  of  more  formal  church  organization,  the 

their  torture.  The  main  galleries  are  from  three  to  five  feet  wide  and  from 
six  to  twelve  feet  high ;  these  underground  galleries  or  chambers  average 
one  hundred  and  four  feet  below  the  surface  ;  their  aggregate  length  thus  far 
explored  is  nearly  six  hundred  miles. 


The  baptism  of  our  Lord. 
(From  the  catacombs.) 


BEGINNINGS   OF   THE   CHURCH  33 

presbyter-bishops  of  the  second  century  growing  into  diocesan 
bishops,  archbishops,  and  metropolitans. 

The  church's  phice  of  worship  was  no  longer  an  upper  chamber 
in  the  house  of  some  modest  Christian  family.  The  church  was 
invited  into  the  dwellings  of  the  rich  and  great,  and  into  the 
palaces  of  king^,-  and  accordingly  the  type  of  church  edifice 
which  has  come  doAvn  from  this  age  is  the  basilica,  the  word 
meaning  originally  the  royal  palace.  The  basilica  was  built  for 
the  public  audiences  of  the  nobleman  or  prince,  with  a  throne  at 
the  apse,  and  with  luive  and  aisles  to  shelter  the  crowds  who  came 
to  receive  judgment.  The  basilica  lent  itself  readily  to  public 
worship,  the  prince's  throne  {cathedra)  becoming  the  seat  of  the 
bishop,  and  the  ''  cathedral "  church  taking  a  princely  place  among 
the  churches  of  the  diocese,  as  the  bishop  liecame  a  ruler  over  the 
lower  clergy.  The  advance  was  eas}^  and  natural  until  the  organi- 
zation of  the  churches  had  become  a  great  hierarchical  S3'stem. 

The  rapid  decay  of  the  Western  Roman  Empire  in  the  fourth  and 
fifth  centuries,  and  its  humiliating  overthrow  by  the  invading 
barbarians  of  the  North,  gave  continually  increasing  importance 
to  the  rule  of  the  Western  bishops,  who  maintained  their  dignity 
and  autliority  in  their  dioceses  while  the  civil  rulers  were  over- 
thrown. The  people,  de|)rived  of  civil  government  in  great  de- 
gree, welcomed  gladly  the  authority  of  tlieir  spiritual  rulers,  many 
of  whom  did  a  noble  service  to  their  flocks ;  and  the  Bishop  of 
Rome  came  to  be  recognized  by  Western  Christians  as  the  most 
eminent  and  most  w^orthy  of  their  rulers,  and  so  grew  in  au- 
thority. 

The  first  great  public  assumption  of  universal  papal  author- 
ity was  by  Innocent  I.  (402-417)  in  his  haughty  letter  to  the 
bishops  of  Illyria,  in  which  he  claims  tliat  the  Roman  See  ''  is  the 
head  of  all  churches."  *  This  claim  was  resisted  by  many  Eastern 
prelates,  and  its  insufficiency  conceded  by  more  than  one  Bishop 
of  Rome. 

*  Hardouin,  vol.  i.,  p.  1015;  Hurst,  "History  of  the  Christian  Church," 
vol.  i.,  p.  726. 


34 


CORNER-STONES   OF   FAITH 


But  political  pressure  would  have  secured  its  acceptance  at  last 
but  for  the  conquest  of  Constantinople  by  the  Turks  in  1453. 
The  fall  of  the  Eastern  Empire  strengthened  the  Eastern  bishops, 
just  as  those  in  the  West  a  thousand  years  earlier  had  been 


A  primitive  communion. 
(From  tlie  catacombs.) 

strengthened  by  the  fall  of  the  Western  Empire  ;  and  the  victory 
of  the  Turks  really  kept  the  great  Eastern  half  of  Christendom 
independent  of  Rome.* 

But  while  the  Eastern  Church  thus  maintained  its  independence 
it  lapsed  into  a  lifeless  career,  cut  off  from  intercourse  with 
Western  Christendom  and  sympathy  with  its  active  progi-ess.while 
in  the  West  all  opposition  to  the  claims  of  Rome  died  out  more 
and  more.  The  great  Augustine,  Bishop  of  Hippo,  in  North 
Africa,  395-430,  wliose  theological  system  underlies  the  Calvi- 
nistic  systems  of  the  Reformers  as  well  as  the  orthodoxy  of  Ro- 
manism, was  the  author  also  of  the  Romish  ecclesiastical  system, 
and  gave  it  a  completeness  which  stood  unshaken  for  centuries; 

*  Howard,  "  Scliism  between  the  Orthodox  and  Western  Churches" 
(London,  1892). 


BEGINNINGS   OF    THE   CHURCH  35 

SO  that  it  lias  come  about  that  in  all  Europe  west  of  Russia,  aud 
so  to  us  as  descendants  of  western  Europeans,  the  Roman  Catholic 
Church  is  the  oldest  church.  From  that  church  came  all  our 
churches,  however  far  the  Reformation  may  have  moved  them 
from  that  original  position.  And  so  it  has  seemed  proper,  in  con- 
sidering the  different  existing  denominations  even  in  this  new  and 
modern  land,  to  begin  with  that  oldest  of  churches  to-day  extant. 
The  method  of  our  treatment  will  then  l)e,  l^eginning  with  the 
Roman  Catholic  Churcli,  and  showing  what  it  is  in  America,  to 
take  up  the  other  denominations  of  Christians,  beginning  with 
that  which  has  departed  least  from  Roman  forms,  and  following 
with  others  in  order  as  they  have  separated  themselves  more  and 
more  from  this  original. 

By  the  convulsive  throes  of  the  Reformation  communities  of 
people  were  sent  forth  into  the  New  World  to  develop  and  en- 
large the  ideas  thus  set  free.  The  stormy  Atlantic  was  a  summer 
sea  compared  with  the 
persecutions  and  con- 
flicts through  which 
they  passed,  an  d  which 
developed  in  them  vig- 
or, energy,  and  deter- 

,.      *"       -r)-i      •  Symbolical  doves :  "In  the  peace  of  God." 

mmation.        Pdgrims,  (From  the  catacombs.) 

Puritans,  Huguenots, 

Scotch-Irish,  Quakers,  Moravians,  and  the  like,  came  here  to  enjoy 
in  freedom  their  religious  beliefs,  which  was  denied  them  in 
their  native  lands.*  More  than  one  colony  was  settled  by  per- 
secuted people  from  Europe.  Nor  must  we  forget  the  Catholics 
who  came  here  with  the  explorers  and  later.  The  coming  of  each 
of  the  various  peoples  and  the  development  of  their  ideas  will 
appear  in  the  seciuel. 

There  are  two  great  periods  of  our  history— the  colonial  and 
the  national.     The  former  was  the  period  of  settlements  and  the 

*  See  the  author's  article,  "  Some  Elements  in  the  Making  of  the  United 
States,"  in  papers  of  the  American  Society  of  Church  History,  vol.  ^^i.,  p.  12. 


36 


COENER-STONES   OF   FAITH 


establishing  of  the  first  chiirclies  in  this  country,  e.g.,  the  Con- 
gregational, the  Baptist,  the  Dutch  Reformed,  the  Episcopal,  the 
Presbyterian,  the  Methodist,  the  Lutheran.  To  Massachusetts 
came  first  the  Pilgrims,  who  were  Separatists  in  England,  land- 
ing at  Plymouth  in  1620.  They  were  follow^ed  by  the  Puri- 
tans, who  here 
.j^^^X  /^^^'^  //(/^^^    embraced  sub- 

^^— ^\  ^  \[V^  lllr^  stantially    the 

-r^^i.        \      yiv  0/       ilx^  Congregation- 

^^^^^^  ^^4     ^1^  ^^-^"^^  alj)rinciplesof 

the    Pilgrims. 

Symboiieal  palms  and  crown.  ^  ^  •        j. 

'     (From  the  catacombs.)  Connecticut 

was  also  set- 
tled by  the  Puritans.  The  settlement  of  Rhode  Island  was  by  Roger 
Williams  and  his  Baptist  followers,  where  religious  toleration 
was  accorded.  New  York  was  settled  l)y  the  Dutch,  who  brought 
with  them  the  Dutch  Reformed  Church:  but  when  New  York 
came    into   the 


ENeAAE    KBI 
TAI    c^AYCTINA 


hands  of  the 
English  the 
Church  of  Eng- 
land was  estal)- 
lished  there. 
With  the  Dutch 
were  the  Luth- 
erans. The 
Dutch  and 
Lutherans  set- 
tled also  in  New 

eTersey.  The  Swedes,  who  settled  on  the  banks  of  the  Delaw.are. 
brought  with  I  hem  the  Luthei*an  Cliurch.  The  first  charter  for 
a  colony  in  Pennsylvania  was  granted  to  William  Penn,  a  Quaker  5 
but  full  privileges  were  given  to  others.  IMaryland  was  first  col- 
onized by  the  Roman  Catholics,  who  gi'nuted  i-eligious  liberty  to 
all.     But  they  were  superseded  in  tlie  control  by  the  Cliurch  of 


Sla1)  from  the  Jewish  eataeoml)!- 
Faustina." 


"Here  sleeps 


BEGINNINGS   OF   THE   CHURCH 


37 


England.  In  Virginia,  settled  by  the  English,  the  Chnrch  of 
England  was  established,  as  also  in  the  Carolinas  and  in  Georgia. 
Moravians,  under  Connt  Zinzendorf, 
came  to  the  colonies ;  Bethlehem,  Pa., 
became  the  center  of  their  work.  Others 
to  settle  here  were  :  Germans,  who  estab- 
lished the  German  Reformed  Church, 
chiefly  in  Pennsylvania ;  the  Scotch- 
Irish,  with  their  Presbyterian  princij)les ; 
and  the  Huguenots,  who  settled  in  vari- 
ous places  and  joined  the  different  Prot- 
estant churches.  Toward  the  close  of 
the  colonial  period  the  Church  of  Eng- 
land prevailed  in  New  Hampshire,  New 
York,  New  Jersey,  Maryland,  Virginia, 
the  Carolinas,  and  Georgia.  In  Penn- 
sylvania and  Delaware  there  were  vari 
ous  denominations.  Congregationalism 
was  established  in  Massachusetts  and 
Connecticut,  the  Baptists  in  Rhode  Is- 
land. But  all  this  will  be  brought  out 
more  fully  hereafter. 

The    national    period    has   seen   the 
growth  and  development  of  the  foregoing  with  the  separations 

and  natural 
outcroppings 
of  new  de- 
nominations. 
The  additions 
took  place  for 
the  most  part 
after  reli- 
gious freedom 

Christian  burial-place,  with  the  inscription  :  ''  Valeria         -^as  estab- 

sleeps  in  peace."  , .  ,     .         rnj  • 

(From  the  catacombs.)  llSneci.         1  nis 


Statue  of  the  good  shep- 
herd. 
(From  the  catacombs.) 


:  i 
II 


BEGINNINGS   OF    THE   CHURCH 


39 


did  not  obtain  at  first,  for  in  all  the  colonies  there  was  a  more 
or  less  close  connection  between  chnrch  and  state,  and  in  con- 
sequence of  this  there  was  not  full  religions  liberty.  Some 
colonies  were  more  tolerant  than  others.  There  was  almost  uni- 
versal opposition  to  the  Roman  Catholics  in  the  colonies  until  the 
Revolution.  Little  encouragement  was  given  to  new  sects.  But 
the  American  spirit,  as  it  may  be  called,  brought  forth  naturally 
and  in  due  time  religious  freedom  in  the  United  States.  When 
the  Federal  Constitution  was  framed,  religious  liberty  was  pro- 
vided for.    "The  United  States,"  says  Dr.  Schaff,  "furnishes  the 


Horns  of  Hattiu,  or  Mount  of  Beatitudes. 
Here  our  Lord  is  supposed  to  have  uttered  His  Seriuon  on  the  Mount. 


first  example  in  history  of  a  government  deliberately  depriving 
itself  of  all  legislative  control  over  religion."  *  Each  State,  how- 
ever, was  left  free  to  deal  with  religion  as  it  pleased.  Some  were 
slow  in  cutting  the  cord  between  church  and  state :  Connecticut 
in  1818  ;  Massachusetts  in  1833.  Religious  freedom  was  the  nat- 
ural outcome  of  the  diverse  elements  making  this  nation,  and 
doubtless  the  large  number  of  denominations  in  this  country  have 
arisen  in  large  part  by  reason  of  the  cosmopolitan  character  of 
our  population,  and  the  liberty  to  worship  God  according  to  the 
dictates  of  one's  own  conscience. 

*  "Church  and  State  in  the  United  States,''  p.  23. 


40 


CORNER-STONES   OF   FAITH 


Toward  the  close  of  the  colonial  period  occurred  the  Great 
Awakening,  a  revival  movement  that  began  about  1735  and 
spread  throughout  the  colonies.  A  large  number  were  added  to 
the  churches.  The  leader  in  the  movement  was  Jonathan  Ed- 
wards ;  Whitefield  and  others  participated  in  it.  Following  this, 
and  for  several  years  previous  to  the  American  Revolution,  and 
continuing  for  some  ^^ears  aft<^r,  there  was  a  religious  decline  in 
the  colonies.     The  struggle  for  national  independence  absorbed 


Tile  disciples  were  called  Christiaus  iirst  in  Antiocli"  (Acts  xi.  26). 


largely  the  attention,  the  interest,  the  means,  and  the  activity  of 
the  people.  At  the  begiriuing  of  the  centur}^  a  revival  movement 
set  in  that  had  wide  results.  A  zeal  for  evangelization  was 
aroused.  Many  young  men  from  the  colleges  entered  the  minis- 
try, and  became  enthusiastic  to  travel  westward.  A  religious 
literature  began  to  be  proihiced  and  circulated.  A  large  mis- 
sionary work  both  at  home  mid  abroad  was  started  and  has  been 
and  is  being  done  by  American  Christianity. 

Anv  classification  of  the  denominations  is  attended  with  diffi- 


BEGINNINGS   OF   THE   CHURCH 


41 


ciilty  because  of  the  variations  and  interlappings.  We  will  there- 
fore present  them  in  convenient  groups,  the  order  followed  being 
suggested  by  the  form  of  government.  Beginning  with  the 
hierarchal,  we  pass  on  through  the  representative  to  the  indepen- 
dent. Other  affiliations  and  differences  will  appear  as  we  pro- 
ceed, and  also  in  the  summary. 

To  enable  the  reader  to  understand  more  readily  the  references 
to  forms  of  polity  or  government,  and  the  characteristic  teach- 
ings, some  definitions  and  explanations  are  necessary. 


Csesarea,  where  the  gospel  was  first  preached  to  the  Gentiles,  and  Cornelius 
became  the  first  convert  (Acts  x.). 


There  are  four  general  theories  of  government,  viz. : 

1.  Hierarchal,  or  monarchial,  in  which  the  authority  is  vested 
in  one  man  with  subordinate  fimctionaries. 

2.  Prelatical,  in  which  the  authority  is  vested  in  the  order  of 
clergy. 

3.  Representative,  m  which  the  authority  is  vested  in  a  repre- 
sentative body, 

4.  Independent,  in  which  the  authority  is  vested  in  the  local 
church  itself.    We  shall  have  occasion  frec^^uently  to  refer  to  these. 


BEGINNINGS   OF   THE   CHURCH  43 

The  two  leading:  doctrinal  systems,  around  which  all  others 
more  or  less  revolve,  are  known  as  Calvinism  and  Arminianism. 
The  main  features  of  these  are  as  follows. 

Calvinism,  or  the  Augustinian  system,  as  it  is  sometimes  called, 
teaches : 

(1)  That  the  whole  race  have  become  sinful  through  the  first 
man,  Adam,  and  are  under  the  curse,  where  they  might  have 
been  left,  bnt  it  lias  pleased  God  to  choose  some  to  holiness  and 
eternal  life,  and  pass  by  others.  This  choice  is  due  to  the  Avise 
and  holy  counsels  of  God's  own  will. 

(2)  That  in  carrying  out  His  purposes  God  provided  a  satis- 
faction for  sin  by  the  gift  of  His  own  Son,  whose  death  offered 
a  sufficient  sacrifice  for  the  sins  of  the  whole  world ;  and  yet  the 
atonement  thus  made  avails  only  to  those  who  were  chosen  of 
the  Father ;  these  alone  are  redeemed. 

(3)  That  such  a  provision  is  necessary  because  of  the  universal 
and  total  corruption  of  the  race,  all  men  being  by  nature  aliens 
from  God  and  children  of  wrath,  and  wholly  unable  to  deliver 
themselves  from  this  condition. 

(4)  That  the  hopeless  condition  of  men  is  overcome  by  divine 
grace,  through  which  men  are  enlightened,  renewed,  and  saved, 
and  by  which  they  are  spiritually  quickened  and  sweetly  inclined 
to  accept  the  trutli. 

(5)  That  those  who  are  thus  renewed  are  finally  saved,  for  God 
is  faithful,  and  in  due  time  recovers  them  aud  preserves  them 
unto  salvation,  a  result  bjMio  means  due  to  believers'  own  merits 
or  strength,  but  only  to  the  gratuitous  and  merciful  purpose  of 
God. 

Arminianism  teaches  : 

(1)  That  God  has  indeed  made  an  eternal  decree,  but  only  on 
the  condition  that  all  who  believe  in  Christ  shall  l)e  saved,  while 
all  who  refuse  to  believe  must  perish,  so  that  predestination  is 
only  conditional. 

(2)  That  Christ  died  for  each  and  every  man,  but  only  those 
who  believe  are  really  saved  by  His  death. 


44 


CORNER-STONES   OF   FAITH 


(3)  That  no  man  is  of  liimseK  able  to  exercise  a  saving  faitli, 
but  must  be  born  again  of  God  in  Christ  through  the  Holy  Spirit. 

(4)  That  without  the  grace  of  God,  man  can  neither  think,  will, 

nor  do  anything  good ;  A^et  that  grace  does 
r-  —      not  act  upon  men  in  an  irresistible  way. 

(5)  True  believers  are  able,  by  the  aid  of 
the  Hoh^  Spirit,  victoriously  to  resist  sin ; 
but  they  may  by  their  own  remissness  fall 
from  grace.* 


k-Mr' 


Supposed  site  of  (';iiui  uf  Galiltt-,  wiiciv  Christ  i»Lrl\. ......  :i..-  fii'st  miracle 

(John  ii.  1-11). 


The  main  point  of  difference  between  the  two  systems  is  that 
Calvinism  emphasizes  divine  sovereignty,  and  Arminianism  em- 
phasizes man's  free  will. 

Calvinism  finds  expression,  witli  more  or  less  change,  in  the 
Westminster  Confession,  the  standard  of  the  Presbyterian 
Church ;  in  the  Canons  of  Dort  and  the  Heidel])erg  Catechism, 

*  See  "Concise  Dictionary  of  Religious  Knowledge,"  edited  by  S.  M. 
Jackson,  D.D.  ;  also  '' Schaff-Herzog  Encyclopedia";  Charles  Hodge, 
"Systematic  Theology,"  voL  ii.,  pp.  333,  327.  The  student  is  referred  to 
Schaff's  "Creeds  of  Christendom"  for  an  analysis  and  history,  with  the  text 
of  the  various  creeds  and  standards  of  the  churches. 


BEGINNINGS  OF   THE  CHURCH  45 

the  standards  of  the  Reformed  churches ;  and  in  the  Thirty-nine 
Articles,  the  standard  of  the  Episcopal  Church.  The  system  has 
received  various  modifications  through  different  schools  of 
thought  in  this  country  as  well  as  elsewhere.  Arminianism  is 
the  doctrinal  system  of  the  Methodists. 

The  two  statements  to  which  frequent  reference  will  be  made 
are  the  Apostles'  Creed  and  the  Nicene  Creed,  which  were  adopted 
by  the  early  church  before  its  separation  into  different  denomi- 
nations, and  which  are  now  accepted  both  by  Roman  Catholics, 
the  Greek  Church,  and  most  Protestants.  They  are  as  fol- 
lows: 

The  Apostles'  Creed  :  "  I  believe  in  God  the  Father  Almighty, 
Maker  of  heaven  and  earth : 

'^  And  in  Jesus  Christ  His  only  Son  our  Lord  :  Who  was  con- 
ceived by  the  Holy  Ghost,  Born  of  the  Virgin  Mary:  Suffered 
under  Pontius  Pilate,  Was  crucified,  dead,  and  buried :  He  de- 
scended into  hell ;  The  third  day  He  rose  again  from  the  dead : 
He  ascended  into  heaven.  And  sitteth  on  the  right  hand  of  God 
the  Father  Almighty :  From  thence  He  shall  come  to  judge  the 
quick  and  the  dead. 

^'  I  believe  in  the  Holy  Ghost :  The  holy  Catholic  Church  ;  The 
Communion  of  Saints :  The  Forgiveness  of  sins :  The  Resurrec- 
tion of  the  body :  And  the  Life  everlasting.     Amen." 

The  Nicene  Creed  was  prepared  by  the  Council  of  Nic8?a  in  324 
A.D.,  and  enlarged  by  the  Council  of  Constantinople  in  381  a.d. 
The  reading  of  the  Episcopal  Prayer-book  is  given  here : 

"I  believe  in  one  God  the  Father  Almighty.  Maker  of  heaven 
and  earth,  And  of  all  things  visible  and  invisible : 

"  And  in  one  Lord  Jesus  Christ,  the  ouly  begotten  Son  of  God ; 
Begotten  of  His  Father  before  all  worlds,  God  of  God,  Light  of 
Light,  Very  God  of  very  God  ;  Begotten,  not  made  :  Being  of  one 
substance  with  the  Father ;  By  whom  all  things  were  made :  Who 
for  us  men  and  for  our  salvation  came  down  from  heaven.  And 
was  incarnate  l)y  the  Holy  Ghost  of  the  Virgin  Mary,  And  was 
made  man :  And  was  crucified  also  for  us  under  Pontius  Pilate  5 


46 


CORNER-STONES  OF  FAITH 


He  suffered  and  was  buried :  And  tlie  third  day  He  rose  again 
according  to  the  Scriptures  :  And  ascended  into  heaven,  And  sit- 
teth  on  the  right  hand  of  the  Father:  And  He  shall  come  a-ain 


Jerusalem  from  tlie  Mount  of  Olives. 

with  glory,  to  judge  both  the  quick  and  the  dead:  Whose  kin- 
doni  sluill  have  no  end.  ^ 

J^  And  I  believe  in  the  Holy  Ghost,  The  Lord,  and  Cxiver  of  Life 
Who  proceedeth  from  the  Father  and  the  Son;  Who  with  the 
J^ather  and  the  Son  together  is  worshiped  and  irlorified-  Who 
spake  by  the  Prophets:  And  I  beheve  one  Catholic  and  ApostoHc 
Church:  I  acknowledge  one  Baptism  for  the  remission  of  sins- 
And  I  look  for  the  Resurrection  of  the  dead:  And  the  Life  of  the 
world  to  come.     Amen." 

For  further  study  the  reader  is  referred  to  the  following- 
-Tlie   Beginnings   of   Christianity,"  George  P.  Fisher,  D.D 
(New  York,  Scribners). 

-History  of  the  Cln-istian  Church,"  Fisher  (Scribners,  1887) 
"  Organization  of  the  Early  Christian  Churches,"  Hatch. 


BEGINNINGS  OF   THE  CHURCH 


47 


''  The  Apostolic  Church/'  Thatcher. 

"  History  of  the  ApostoHc  Church/'  Schaff. 

'^A  Short  History  of  the  Christian  Church/'  Bishop  John  F. 
Hurst  (Harpers,  1893). 

"History  of  the  Christian  Church/'  Henry  C.  Sheldon  (New 
York,  T.  Y.  Crowell  &  Co.,  1894). 

"  Christianity  in  the  United  States/'  Daniel  Dorchester  (Hunt 
&  Eaton). 

''  The  Religious  Forces  of  the  United  States/'  H.  K.  Carroll 
(Christian  Literature  Company,  1893). 

"  Religion  in  America/'  Robert  Baird  (Harpers,  1856). 

"  Short  History  of  the  Church  in  the  United  States/'  Bishop 
Hurst  (Chautauqua  Press,  1890). 


Site  of  Capernaum, 


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II 

THE  ROMAN  CATHOLIC  CHURCH 

TTIHE  Roman  Catholic  Cliurcli  is  distinguislied  by  its 
I  monarchical-government  power  vested  in  one  man, 
with  subordinate  functionaries,  the  infallible  j^rimacy  of  the 
Pope,  the  theory  that  the  way  to  Christ  is  through  the  church, 
and  that  it  is  the  only  true  church  and  the  custodian  of  the  truth. 
But  the  distinguishing  features  will  appear  more  fully  in  the 
sequel. 

1.  History.— The  primitive  churches  that  existed  for  a  time  in 
the  simple  New  Testament  character  soon  began  to  centralize 
about  the  churches  in  the  principal  cities,  as,  for  example,  Alex- 
andria, Ephesus,  Antioch,  and  Rome.  A  church,  with  its  bishop, 
in  a  commanding  place  would  easily  and  naturally  acquire  pre- 
cedence over  surrounding  bishops  and  their  churches.  This  was 
the  beginning  of  the  hierarchical  system,  which  grew,  as  we  have 
seen,  into  the  supremacy  in  Western  Christendom  of  the  church 
at  Rome  and  her  bishop.  The  power  and  position  of  Rome  were 
natural,  because  it  was  the  capital  of  the  world,  to  which  all  men 
looked  with  reverence ;  because  it  was  the  seat  of  the  principal 
church,  many  churclies  in  the  West  having  been  planted  by  it 
and  having  received  aid  from  it ;  because  in  times  of  early  con- 
troversies the  Roman  bisliop  stood  sufficiently  aloof  to  acquire 
great  importance  and  advisory  influence  over  the  contending 
parcies.     All  this  was  a  growth.     It  was  helped  on  by  the  con- 

51 


52 


CORNER-STONES   OF   FAITH 


version  of  tlie  Roman  emj^eror  early  in  the  fourth  century. 
Around  Rome  developed  a  mighty  power  that  extended  itself  to 

a  more  or  less  control- 
ling- influence  over  the 
thrones  of  Europe,  the 
development  reaching 
its  culmination  when, 
in  the  year  800,  Charle- 
magne had  himself 
crowned  at  Rome  as 
universal  emperor,  re- 
ceiving the  benediction 
of  tlie  Roman  bishop, 
or  Pope,  and  in  return 
acce])ted  the  Pope  as 
tlie  universnl  bishop  of 
("liristendom.  The  his- 
tory' of  the  church  in 
tlie  middle  ages  is 
closely  interwoven  with 
the  political  history  of 
Europe* 

'^riie  universal  au- 
thority of  the  Pope,  and 
the  unity  of  the  Roman 
Catholic  Church  as  the 
one  and  ouly  cliurch, 
was  hardly  questioned 
in  western  Europe  till 
the  sixteenth  century. 
Then,  however,  the 
Protestant  Reforma- 
tion withdrew  the  dif- 
ferent bodies  of  Protestants  from  Rome,  and  despite  its  claims 

*  See  Fisher's  ''History  of  the  Reformatiou,"  p.  17  ct  seq. 


Bronze  statue  of  Peter. 
(St.  Peter's  Churcb,  Komc.) 


THE  EOMAN  CATHOLIC  CHURCH 


53 


the  Roman  Church  was  left  a  separate  bod}^,  and  as  snch  history 
must  consider  it. 

Until  1870  the  popes  held  temporal  domain  in  Italy— the  Papal 
States.  The  territory  was  granted  to  Pope  Stephen  III.  by  Pepin, 
King  of  France,  in  the  eighth  century,  he  having  taken  it  by  con- 
quest from  the  Lombards,  who  had  become  a  menace  to  the  popes. 
Thus  began  the  temporal  power  of  the  popes.  This  was  taken 
from  them  by  Victor  Emmanuel  II.  in  1870.  At  present  the  Pope 
has  no  political  power ;  he  is  subject  to  the  laws  of  Italy,  and 
therefore  considers  himself  a 
prisoner  in  the  Vatican. 

The  fii'st  Christians  to  come 
to  America  were  the  Roman 
Catholic  Spanish  and  French 
explorers  and  colouizers.  The 
two  oldest  towns  in  the  United 
States,  St.  Augustine  and  Santa 
Fe,  were  settled  by  them  in  the 
sixteenth  century.  Together 
with  the  search  for  gold  was 
the  laudable  desire  and  endeavor 
on  their  part  to  convert  the 
Indians.  Wherever  the  Spanish 
and  French  explorers  went  they 
set  up  the  cross.  Unfortunately, 
however,  they  did  not  manifest 

the  spirit  of  Him  who  died  on  the  cross.  But  the  missionaries 
who  accompanied  and  followed  them  showed  commendable  zeal 
and  fidelity.  These  missionaries  were  self-sacrificing  men  who 
endured  great  hardships,  and  many  of  them  met  death.  They 
and  their  successors  established  numerous  mission  stations  and 
did  a  large  work— a  work  marked  by  great  activity  and  remark- 
able persistence  in  overcoming  difficulties. 

The  first  English  Catholics  established  a  colony  in  Maryland, 
in  1632,  which  had  been  granted  to  Lord  Baltimore,  a  Roman 


Cecil  Calvert,  Lord  Baltimore. 
Founder  of  Maryland. 


64 


CORNER-STONES   OF   FAITH 


Catholic.  Their  first  settlement  was  St.  Mary's.  Full  religious 
liberty  was  granted  by  them  to  all  Christian  sects.  This,  no 
donbt,  was  because  it  was  good  policy  ;  nevertheless,  all  honor  is 
due  them  for  doino-  it.     As  the  Protestants  increased  in  that 


Sl.  Joseph's  Catliedval,  St.  August iiip,  Florida.     Dating  from  the  early 
Spanish  settlement  in  1565,  and  still  in  use. 

colony  Catholic  rights  were  curtailed  from  time  to  time,  and  not 
fully  restored  until  the  Revolution. 

Roman  Catholics  had  little  opportunity  to  multiply  in  the  colo- 
nies, by  reason  of  the  restrictions  placed  u|)()n  them.  In  most  of 
the  colonies  they  found  no  toleration.  Tliis  was  changed  after 
the  Revolution,  and  Catholics  came  to  staud  upon  an  equal  foot- 
ing with  Protestants,  nominally  at  least.  While  they  met  with 
little  encoui-agement  in  some  of  the  older  colonies,  yet  in  the 
newer  territoiy  they  spread  quite  rapidly. 


THE  ROMAN  CATHOLIC  CHURCH 


55 


In  1784  the  Rev,  John  Carroll  was  appointed  prefect  apostolic 
b}^  the  Pope.  At  that  time  there  were  only  al)ont  30,000  Catho- 
lics in  the  United  States ;  of  these  15,800  were  in  Maryland,  700 
in  Pennsylvania,  200  in  Virginia,  1500  in  New  York,  the  rest  in 
the  outlying  territory. 

In  1790  Carroll  was  consecrated  the  first  Catholic  bishop  in  the 
United  States,  over  the  diocese  of  Baltimore,  and  their  ecclesias- 
tical organization  was  f  nlly  begun. 
The  diocese  of  Baltimore  soon 
grew  into  a  province,  with  Carroll 
as  archbishop.  With  energy  and 
ability  he  laid  broad  and  deep 
foundations,  and  gave  the  Cath- 
olic Church  a  splendid  start.  He 
died  in  1815,  a  man  worthy  of  the 
high  esteem  of  Protestants  as  well 
as  Catholics.  A  great  American 
and  a  great  clmrchman,  he  molded 
the  diverse  elements  of  the  Ameri- 
can Catholicism  of  his  day  into 
a  unity  which  the  vicissitude  of 
time  and  the  seemingly  adverse 
influence  of  a  vast  foreign  immi- 
gration have  not  destroyed.  The 
Americanism  of  Carroll  is  a  pre- 
cious heirloom  and  a  lasting  inspiration  to  the  chnrchmen  of  to- 
day.* 

Until  1846  the  Archbishop  of  Baltimore  was  the  only  metro- 
politan in  the  United  States.  His  province  was  a  large  one, 
however,  for  the  Catholics  had  made  a  great  increase,  mainly 
through  immigration,  and  numerous  dioceses  had  been  added. 
In  that  year  two  new  pro\dnces  were  formed,  and  others  followed 

*  O'Gorman's  "History  of  tlie  Roman  Catliolic  Churcli  in  the  United 
States,"  p.  298.  This  is  vol.  ix.  of  the  American  Church  History  Series,  and 
will  be  found  by  the  student  an  excellent  and  readable  history. 


Samuel  de  Champlain  (born  1567, 
died  1635). 
First  governor  of  Lower  Canada  and 
discoverer  of  the  lake  tbat  bears  his 
name  (1609). 


56  CORNER-STONES  OF  FAITH 

as  the  church  spread  into  the  West.  There  are  now  fourteen 
provinces  and  seventy-three  dioceses  in  the  United  States. 

2.  0RC4ANIZATI0N.— The  Pope  is  the  head  of  the  church,  the 
Vicar  of  Christ,  being,  as  Catholics  beheve,  the  successor  of  St. 
Peter  in  continuous,  unbroken  line.  They  believe  that  Peter 
was  the  first  Bishop  of  Rome,  where  he  suffered  martyrdom,  that 
Christ  conferred  on  him  the  first  place  of  honor  and  jurisdiction 
in  the  government  of  His  whole  churcli,  and  that  the  same  spirit- 
ual supremacy  has  always  resided  in  the  popes.  Protestants,  on 
the  other  hand,  claim  that  no  primacy  was  given  to  Peter,  that  a 
like  power  was  conferred  upon  the  other  ai)()stles  (Matt,  xviii.  18  ; 
John  XX.  23).  Even  if  Peter  dwelt  for  any  length  of  time  at 
Rome,  it  is  denied  that  he  was  bisliop  of  the  church  there. 
Against  the  monarchical  power  of  the  Pope  the  Protestants  urge 
tliat  Clirist  rel)uked  the  spirit  of  preeminence  among  His  disciples 
(Mark  ix.  33-37;  Matt.  xx.  20-27).  '' :\r()narcliy  in  spiritual 
things  does  not  harmonize  with  tlie  s])irit  of  Christianity'' 
(Neander).  But  it  is  not  our  ])rovince  to  enter  upon  this  contro- 
versy, simply  to  state  the  |)ositions. 

The  Pope  is  aided  in  the  exercise  of  his  functions  as  head  of 
the  church  by  a  College  of  Cardinals  ;  these,  with  the  Pope,  form 
the  consistory.  But  the  Pope  has  "  plenary,  episcopal,  ordinary, 
and  immediate  authority  over  each  and  every  member  of  the 
church."  One  of  the  cardinals  is  the  Rt.  Rev.  James  Gibbons, 
archbishop  of  the  primatial  see  of  Baltimore.  In  1893  an  apos- 
tolic delegate,  Mgr.  -Satolli,  was  sent  to  represent  the  person  of 
the  Sovereign  Pontiff.  He  was  not  an  ambassador,  but  an  eccle- 
siastical representative,  with  such  authority  as  was  communicated 
to  him  by  the  Pope.  Mgr.  Satolli  was  recalled  in  1896,  and  suc- 
ceeded by  Mgr.  Marti nelli. 

The  Roman  Catholic  Church  is  divided,  for  the  purpose  of 
ecclesiastical  government,  into  provinces,  over  each  of  which  is 
an  archbishop  ;  these  are  divided  into  l)ish()prics  or  dioceses,  each 
governed  by  its  own  bishop ;  each  diocese  is  divided  into  ])ar- 
ishes,  over  each  of  which  is  a  priest.     The  discipline  of  the  whole 


THE   ROMAN   CATHOLIC   CHURCH  57 

church  belongs  to  the  Pope  and  his  subordinates ;  he  ma}^  call  a 
general  council  to  aid  in  affairs.  The  archbishops  convene  pro- 
vincial synods,  and  the  bishops  diocesan  synods,  made  up  of  the 
clergy  only,  to  promulgate  laws.  The  people  have  no  participa- 
tion in  all  this.  However,  in  the  local  congregations  boards  of 
laymen  are  elected  to  look  after  the  finances  and  other  temporal 
affairs  of  the  church,  under  the  supervision  of  the  priest.  It  is  a 
well-organized  monarchical  system.  Three  plenary  councils  have 
been  convened  in  Baltimore  (1852,  1866,  1884),  in  which  many 
decrees  were  adopted  for  the  teaching  and  discipline  of  the  whole 
church  in  this  country.  The  church  in  the  United  States  is  under 
the  control  of  the  Congypgatio  de  Propaganda  Fide  in  Rome. 
Catholics  have  numerous  well-established  organizations  for  edu- 
cational and  charitable  purposes.  Many  consecrated  women  are 
engaged  in  the  work  of  these  institutions.  Who  has  not  seen  the 
familiar  figures  of  the  Sisters  of  Charity,  as  they  go  to  and  fro 
on  their  work  of  mercy  ?  All  the  clergy  of  the  Roman  Catholic 
Church  are  strictly  bound  to  celibacy ;  the  marriage  of  one  in 
orders  is  invalid  according  to  the  church  law. 

3.  TEACHIXC4.— The  Roman  Catholic  teaching  in  reference  to 
the  person  and  work  of  the  Trinity  is,  for  the  most  part,  the 
same  as  that  of  Protestants.  They  teach  that  there  is  but  one 
God,  who  is  infinite  in  wisdom,  power,  goodness,  and  in  every 
other  perfection  ;  in  this  one  God  there  are  three  distinct  persons 
—the  Father,  Son,  and  Holy  Ghost,  who  are  equal. 

But  the  fundamental  teaching  of  the  Catholic  Church  was  early 
set  forth  by  Irenteus  (second  century) :  "  Where  the  church  is, 
there  is  the  Spirit  of  God,  and  where  the  Spii-it  of  God  is,  there  is 
the  church  " ;  which  was  still  further  carried  out  by  Cyprian  : 
"Whoever  he  may  be,  and  whatever  he  may  be,  he  who  is 
not  in  the  church  of  Christ  is  not  a  Christian."  That  is,  out 
of  the  church  there  is  no  salvation.  Catholics,  however,  recog- 
nize baptism  by  heretics,  laymen,  and  nurses,  and  say  those  of 
other  communions  who  have  been  baptized  will  be  saved.  As 
members  are  baptized  into  the  church,  this  leads  to  the  doc- 


58 


CORNER-STONES  OF  FAITH 


trine  of  baptismal  regeneration ;  i.e.,  baptism  is  necessary  to  sal- 
vation. 

While  Roman  Catholics  teach  that  the  way  to  Christ  is  through 
the  church,  Protestants  teach  that  the  way  to  the  church  is 
through  Christ— Christ  is  the  door,  and  not  the  church.  Catho- 
lics emphasize  as  the  marks  of  the  true  church  her  unitv,  sane- 


Father  Marquette,  the  iirst  Jesuit  inissioiiary,  exiduriiii^  the  upper 
Mississii3pi,  1673. 

tity,  catholicity,  and  apostolicity,  together  with  the  infallibility 
of  her  teaching  and  the  perpetuity  of  her  existence.  A  great 
deal  is  made  of  the  teaching  that  the  chur(3h  is  the  custodian  of 
the  truth.  God  has  left  a  divinely  gi^'en  Word  to  a  divinely 
appointed  agent,  preserved  from  error  by  the  special  guidance  of 
the  Holy  Spirit.  Tlie  Catholic  Churcli  claims  to  exercise  the 
prerogative  of  infallibility  in  her  teaching.   Her  nunisters  always 


THE  ROMAN  CATHOLIC  CHURCH 


59 


speak  from  the  pulpit  as  having  authority,  and  their  utterances 
are  received  with  implicit  confidence.  "  Preaching  the  same  creed 
everywhere  and  at  all  times,  teaching  holiness  and  truth,  she  is, 
of  course,  essentially  unerring  in  her  doctrine ;  for  what  is  one, 
holy,  or  unchangeable  must  be  infallibly  true."  * 

The  Roman  Catholic  Church  teaches  that  tliere  are  seven  sac- 
raments, "instituted  by  Jesus  Christ  our  Lord,  and  necessary 
for  the  salvation  of  mankind, 
though  not  all  for  every  one 
—to  wdt,  baptism,  the  Lord's 
Supper,  confirmation,  penance, 
extreme  unction,  ordination, 
and  matrimony, — and  that  they 
confer  grace."  t  Protestants 
accept  only  the  first  two  as  sac- 
raments of  the  church.  Catho- 
lics teach  that  a  sacrament  is 
a  visible  sign,  instituted  by 
Christ,  by  which  grace  is  con- 
veyed to  our  souls,  and  that 
three  things  are  necessary  to 
constitute  a  sacrament,  viz.,  a 
visible  sign,  invisible  grace,  and 
the  institution  by  our  Lord 
Jesus  Christ. 

The  Catholic  mode  of  haptism  is  by  pouring,  though  they  rec- 
ognize as  valid  both  immersion  and  sprinkling ;  the  idea  is  that 
there  should  be  flow^ing  water.  Baptism  is  necessary  for  all, 
children  as  well  as  adults.  But  should  one  be  unable  to  be  bap- 
tized for  any  good  reason,  having  the  desire,  he  may  be  saved  by 
the  Mptism  of  desire,  f 

With  reference  to  the  LorcVs  Supper  they  teach  that  "in  the 
most  holy  sacrament  of  the  eucharist  there  is  truly,  freely,  and 


Charles  Carroll. 

One  of  the  signers  of  the  Declaration  of 
Independence  (1776). 


Gibbons,  ''Faith  of  our  Fathers,"  p.  85. 


t  Creed  of  Pope  Pius  IV. 


X  Gibbons,  p.  311. 


60  CORNER-STONES  OF  FAITH 

substantially  the  l)ody  and  blood,  together  with  the  soul  and  di- 
vinity, of  our  Lord  Jesus  Christ" ;  and  that  "  there  is  made  a  con- 
version of  the  whole  substance  of  the  bread  into  the  body  and  the 
whole  substance  of  the  wine  into  the  blood ;  which  conversion 
the  Catholic  Church  calleth  transubstantiation."  * 

In  the  communion  only  the  officiating  clergyman  partakes  of 
the  wine  ;  all  the  others  communing,  even  the  bishops  and  priests 
present,  receive  the  bread  only.  The  sacrifice  of  the  mass  is  made 
every  day  by  the  priests  as  a  perpetual  memorial  of  Christ's  sac- 
rifice on  the  cross.  In  it  the  bread  and  wine  are  consecrated  into 
the  body  and  blood  of  Christ.  The  people  are  required  to  be 
present  only  on  Sundays  and  holy  days ;  they  do  not,  however, 
partake  of  the  elements.  The  service  is  in  Latin,  the  people 
having  a  translation. 

Confirrmdion  is  the  receiving  of  the  Holy  Ghost  by  baptized 
persons  through  the  imposition  of  the  bishop's  hand,  accompanied 
with  prayer  and  the  unction  or  anointing  of  the  forehead  with 
holy  chrism ;  it  is  to  the  end  that  they  may  steadfastly  profess 
their  faith  and  lead  upright  lives. 

Penance  on  the  part  of  the  penitent  is  contrition,  confession, 
and  satisfaction,  and  on  the  part  of  the  minister  the  absolution 
pronounced  by  the  authority  of  Jesus  Cln-ist.  The  penitent  con- 
fesses to  the  i:)riest,  who  forgives  the  sins  and  pronounces  abso- 
lution in  the  name  of  Christ.  The  Protestant  believes  that  only 
God  can  forgive  sin,  that  Christ  is  our  only  Mediator. 

Extreme  unction,  called  ''  extreme  "  because  it  is  usually  the  last 
of  the  holy  unctions  administered  by  the  church,  is  the  receiving 
of  spiritual  succor  by  the  sick,  and  even  bodily  strength  when  it 
is  conducive  to  their  salvation,  through  the  anointing  with  holy 
oil  and  the  prayers  of  the  priests. 

Ordination  and  matrimony  are  services  of  special  sacredness 
and  importance  to  Protestants,  but  they  do  not  exalt  them  to  the 
place  of  sacraments. 

Catholics  believe  in  a  j>«>'<7rtfor?/,  a  middle  state  of  temporary 

*  Creed  of  Pope  Pius  IV. 


THE  ROMAN  CATHOLIC  CHURCH 


61 


punisliment,  allotted  to  those  who  have  died  in  venial  sins  or  who 
have  not  satisfied  the  justice  of  God  for  sins  already  forgiven. 
While  the  souls  detained  therein  cannot  help  themselves,  they 
may  ])e  helped  by  the  suffrages  of  the  faithful.  This  naturally 
leads  to  the  dogma  of  the  utility  of  praying  for  tlie  dead  who  are 
exiles  from  heaven  and  fit  subjects  for  divine  clemency.  The  in- 
vocation of  the  saints  reign- 
ing together  with  Christ  is 
considered  useful  and  salu- 
tary, and  their  relics  are 
venerated. 

In  18 54  was  promulgated 
the  doctrine  of  theimmaeu- 
late  conception  of  the  Vir- 
gin Mary.  "That  the 
Blessed  Virgin  Mary,  by  a 
singular  grace  and  privi- 
lege of  Almight}"  God,  in 
view  of  the  merits  of  Christ 
Jesus,  the  Saviour  of  man- 
kind, has  been  preserved 
free  from  all  stain  of  ori- 
ginal sin."  She  alone  of  all 
the  children  of  Adam  was 
exempt  from  sin.  The}' 
teach  that  Mary  is  the 
mother  of  Christ's  di^dnity 

as  well  as  of  His  body.  She  is  honored  as  a  saint  and  invoked 
as  an  intercessor.  Catholics  hold  that  Mary  had  no  other  chil- 
dren, while  many  Protestants  believe  that  Jesus  had  brothers 
and  sisters. 

In  1870  the  infalHbility  of  the  Pope  was  decreed  by  the  Vati- 
can Council.  It  was  a  doctrine  already  held,  but  not  defined. 
They  thus  define :  "  That  the  Roman  pontiff,  when  he  speaks  ex 
cathedra,— thai  is,  when,  in  the  discharge  of  the  office  of  pastor 


Most  Rev.  John  Carroll. 

First  bishop  of  Maryland  and  of  the  United 
States  (born  1736,  made  bishop  1789,  died  1815). 


62  CORNER-STONES   OF   FAITH 

and  doctor  of  all  Christians  by  virtue  of  his  supreme  apostolic 
authority,  he  defines  a  doctrine  regarding  faith  or  morals  to  be 
lield  l)y  the  universal  church,  by  the  divine  assistance  promised 
to  him  in  l^lessed  Peter,— is  possessed  of  that  infallibility  with 
which  the  divine  Redeemer  willed  that  His  church  should  be 
endued  for  defining  doctrine  regarding  faith  and  morals.'^  * 

By  mduJgences  Catholics  do  not  mean,  as  is  sometimes  charged, 
the  permission  to  commit  sin :  but  it  is  a  releasing  to  true  peni- 
tents of  tlie  debt  of  temporal  punishment  which  remained  due  to 
their  sins,  after  the  sins  themselves,  as  the  guilt  and  eternal 
punishment,  had  been  already  remitted  l)y  the  sacrament  of  pen- 
ance or  by  perfect  contrition.  Contrition  and  penance  are 
necessary.  Indidgences  do  not  remit  sin  or  license  to  sin ;  they 
remit  punishment.     It  is  admitted  that  they  have  been  abused. 

Numerous  feast-days  and  fast-days  are  appointed  for  the  faith- 
ful. The  church  is  extremely  ritualisti<\  Various  ceremonies 
accompany  the  different  services  of  the  church,  and  sacred  vest- 
ments of  varied  cha^racter  are  prescribed  for  the  priests,  varying 
according  to  the  ceremony  to  be  performed.  In  the  saying  of 
prayers  strings  of  beads  are  used.  A  rosary  is  a  series  of  fifteen 
prayers  in  three  parts,  with  a  string  of  l:>eads  on  which  to  count 
them. 

The  Douay  Bible.— The  translation  of  the  Scriptures  accepted 
by  the  Catholics  is  the  Douay  Bible,  a  popular  name  given  to  a 
translation  into  English  prepared  liy  Roman  Catholic  divines,  the 
Old  Testament  at  Douay  (1609-10),  the  New  Testament  at  Rheims 
(1582).  It  was  made  from  the  Latin  Vulgate  version  of  Jerome, 
and  does  not  differ  in  important  particulars  from  the  English 
Bible  used  by  Protestants.  The  difference  is  in  the  interpreta- 
tion of  the  Scriptures,  in  which  Roman  Catholics  insist  upon 
the  necessity  of  following  the  fathers.  It  belongs  to  the  church, 
and  not  the  individual,  "  to  judge  of  the  true  sense  and  interpreta- 

*  See  an  excellent  article  on  the  '*  Limits  of  Papal  Infallibility,"  by  the 
Rev.  James  Conway,  in  the  "American  Catholic  Quarterly  Review"  for 
October,  1893, 


THE  ROMAN  CATHOLIC  CHURCH  63 

tion  of  the  Scriptures."  They  are  "  not  to  take  and  interpret 
them  otherwise  than  according  to  the  unanimous  consent  of 
the  fathers."  The  Roman  Catholic  Church  maintains  that  there 
is  an  unwritten  Word  of  God  over  and  above  Scripture.  This  is 
the  traditions  of  the  fathers. 

In  the  Roman  Catholic  Church  we  find  a  strong,  compact,  and 
efficient  system.  She  has  held  her  own  so  long,  amid  so  much 
oi3position,  she  has  kept  up  her  growth  and  exerts  such  power 
to-day,  that  Macaulay  is  led  to  say,  "  And  she  may  still  exist  in 
an  undiminished  vigor  when  some  traveler  from  New  Zealand 
shall,  in  the  midst  of  a  vast  solitude,  take  his  stand  on  a  l)roken 
arch  of  London  Bridge  to  sketch  the  ruins  of  St.  Paul's."  *  This 
is  a  flight  of  the  imagination,  but  it  gives  this  thoughtful  writer's 
estimate  of  the  strength  of  the  Catholic  Church.  Protestants  are 
wont  generally  to  view  with  alarm  the  spread  of  Catliolicism,  but 
few  will  deny  that  amid  the  false  there  is  the  true  and  the  gos- 
pel, and  that  there  are  devout  Catholics  "with  a  deep  longing 
for  God,"  who  have  accepted  "  the  universal  church  as  the  cus- 
todian of  Christ's  revelation  to  men,"  who  have  assimilated  that 
revelation  till  it  is  actually  their  own  and  has  become  as  personal 
to  them  as  if  made  for  themselves  alone,  advocating  it  by  word 
and  exemplifying  it  by  deed,  t 

The  Old  Catholic  Church  seceded  in  1870,  rejecting  the  new 
dogma  of  the  infallilnlity  of  the  Pope,  holding  that  he  is  simply 
a  bishop  entitled  to  the  primacy  of  honor.  They  allow  their 
priests  to  marry,  and  regard  auricular  confession  and  fasting  as 
optional.  They  venerate  saints,  revere  the  monastic  life,  and 
acknowledge  seven  sacraments.  Mass  is  permitted  to  be  said  in 
the  vernacular  and  not  restricted  to  the  Latin.  There  are  only 
a  few  hundred  in  the  United  States. 

The  Reformed  Catholic  Church  is  the  result  of  a  movement 
on  the  part  of  a  few  priests  of  the  Roman  Catholic  Church  who 

*  Essay  on  Ranke's  ''  History  of  the  Popes." 

t  See  "  Why  I  am  a  Catholic,"  by  the  Rev.  Walter  Elliott,  in  "Why  I  am 
what  I  am." 


64  CORXEE-STONES   OF   FAITH 

have  renounced  that  communion  and  become  Protestants.  There 
are  about  a  thousand  in  this  country,  nearly  half  of  them  being 
in  New  York.  They  are  engaged  in  evangelistic  work,  mostly 
among  Roman  Catholics. 

The  Greek  Catholic  Church,  often  called  Uniats,  is  in  accord 
with  the  Roman  Catholic  Church  in  teaching  that  the  Holy  Spirit 
proceeds  from  the  Son  as  well  as  from  the  Father,  thus  diifering 
from  the  Orthodox  Greek  Church.  They  use  the  Greek  language 
in  the  ritual,  permit  the  lower  clergy  to  marry,  and  administer 
the  communion,  both  bread  and  wine,  to  the  laity. 

The  Greek  Church,  calling  itself  the  '*  Holy  Orthodox  Catho- 
lic Apostolic  Church,"  has  but  few  congregations  in  the  United 
States,  though  it  is  one  of  the  greatest  communions  of  the 
Old  World,  is  the  state  church  of  Russia,  and  is  more  closely 
allied  to  the  Roman  Catholic  Church  than  any  other,  being,  as 
some  one  has  said,  ''  a  truncated  papacy  :  "  that  is,  they  do  not 
have  a  pope ;  the  power  is  vested  in  the  clergy.  The  Greek 
Churcli  is  governed  by  the  Holy  Synod  of  St.  Petersburg.  They 
believe  in  the  infallil)ility  of  the  church  and  in  the  seven  sacra- 
ments of  the  Roman  Catholics  :  the  doctrinal  difference,  and  that 
which  caused  the  separation,  is  the  teaching  that  the  Holy  Spirit 
proceeds  from  the  Father  alone,  instead  of  from  the  Father  and 
the  Son  [Filioque).  There  are  about  thirteen  thousand  members 
of  this  church  in  th('  territory  of  the  United  States,  chiefly  in 
Alaska.  From  the  early  day  when  its  patriarchs  resisted  the 
assumptions  of  the  Roman  bishop,  it  has  remained  the  great 
Eastern  Church,  and  it  is  now  the  state  church  of  Russia,  Greece, 
and  the  church  of  most  of  the  Christians  in  Turkey. 

It  is  gratifying  to  note  the  growing  American  spirit  among  the 
Catholics,  especially  on  the  part  of  some  of  their  leading  men.  It 
is  to  be  hoped  that  the  wise  counsels  and  the  liberal  spirit  toward 
American  institutions  of  such  men  as  Archbishop  Ireland  and 
Bishop  Keane  will  prevail.  It  will  mean  less  need  for  protective 
associations,  and  far  less  strife  and  bad  feeling.  There  ought  to 
be  room  in  this  free  land  for  the  activities  of  both  the  Protestants 


THE   ROMAN  CATHOLIC   CHURCH  65 

and  the  Catholics  without  hostilities  and  with  a  better  feeling 
between  them,  which  will  obtain  when  there  is  a  better  under- 
standing each  of  the  other  and  when  the  spirit  mentioned  grows 
and  is  reciprocated.  And  this  can  be  done  without  either  sur- 
rendering their  principles  or  lessening  their  activities.  May 
that  day  be  hastened  ! 

The  student  who  desires  to  pursue  further  the  subject  of  this 
chapter  will  find  the  following  works  especially  helpful : 

^^The  Faith  of  our  Fathers/'  Cardinal  Gibbons  (Baltimore, 
John  Murphy  &  Co.,  1891). 

"  The  Catholic  Christian  Instructed,"  ChaUoner  (New  York, 
P.  J.  Kennedy,  1890). 

''A  History  of  the  Roman  Catholic  Church  in  the  United 
States,"  Professor  O'Gorman  (New  York,  Christian  Literature 
Company,  1895). 

'*  History  of  the  Catholic  Church  in  the  United  States,"  De 
Courcy  and  Shea  (New  York,  Kennedy). 

Articles  on  "  Roman  Catholic  Church "  in  '^  Schaff-Herzog 
Encyclopedia,"  and  in  Jackson's  "Dictionary  of  Religious  Know- 
ledge." 

Several  articles  in  "  Timely  Topics  "  (New  York,  E.  B.  Treat 
&  Co.,  $1.50). 

For  statistics  see  Appendix. 


St.  Patrick's  Cathedral,  Fifth  Avenue  aud  Fiftieth  Street,  New  York. 


WHY  I  AM  A  CATHOLIC 


BY   DR.    EDWARD   MCGLYNN 


WHEN  I  received  the  very  courteous  invitation  to  tell  why  I 
am  what  I  am,  I  instantly  felt,  without  a  moment's  delibera- 
tion, that  it  was  a  clear  duty  for  me  to  accept  with  thanks  the  call 
that  had  come  to  me.  I  felt  that  it  wonld  be  unworthy  of  me 
in  spirit  to  refuse,  whenever  called  upon,  to  2:ive  a  reason  for 
the  faith  that  is  in  me.  I  am,  therefore,  glad  to  be  here  to-night ; 
and  I  will  ask  of  our  Father  in  heaven  to  help  me  so  to  present 
the  truth  to  your  minds  that  you  may  go  away  strengthened, 
comforted,  with  the  glorious  conviction  of  God's  truth.  I  beg 
of  the  same  Father  in  heaven  not  to  permit  a  good  cause  to 
suffer  from  the  imperfection  of  its  advocate. 

Why  am  I  a  Catholic  ? 

I  am  a  Catholic  by  the  grace  of  God — becanse,  even  before  I 
had  the  use  of  reason,  within  a  few  days  of  my  birth,  I  was  re- 
generated in  the  full  sacrament  of  baptism,  and  therein  received 
a  spiritual  grace  of  soul  that  predisposes  the  mind  and  heart  of 
man  to  accept  revealed  truth  and  to  be  the  readier  to  obey  divine 
injunctions. 

When,  then,  in  early  boyhood  and  in  my  youth  I  had  the 
books  of  learning  conveying  the  teachings  of  the  Catholic  Church, 
the  doctrines  that  she  declares  to  have  been  revealed  and  com- 
mitted to  her  teaching,  when,  as  a  part  of  this  teaching,  I  learned 
of  those  sacraments  the  administration  of  which  has  been  com- 

67 


68 


CORNER-STONES  OF  FAITH 


mitted  to  lier  hands^  I  was  predisposed  by  that  grace  of  faith  to 
accept  with  docility  those  teachings,  to  receive  those  holy  sacra- 
ments, governing  all  the  principles  of  God's  law.  I  have  never 
consciously,  even  in  my  innermost  thoughts,  sinned  against  this 
Catholic  faith.  I  have  never  yet  permitted  myself  to  doubt  in 
the  least  the  divine  mission  of  the  holy  Catholic  Church  to  make 
disciples  in  all  the  nations  to  fulfil  the  promises  to  the  brethren 
_  of  Christ.     I  have  never 

permitted  myself  to  doubt 
the  teachings  of  the  Cath- 
olic Church,  because  my 
reason  never  demanded 
that  I  should.  On  the 
contrary,  my  reason  de- 
manded, ever  and  always, 
that  I  should  give  absolute 
assent  to  all  the  defined 
doctrines  of  the  church  and 
pay  reverence  to  all  that 
she  declares  to  be  sacred. 
Faith  is  the  highest  ex- 
ercise of  reason.  An  act 
of  faith  is  so  far  from 
being  something  contrary 
to  reason  that  it  requires 
the  highest  exercise  of  rea- 
son«  It  is  only  a  rational  nature  that  is  capable  of  the  virtue  of 
faith.     An  act  of  faith  is  an  act  of  instinct  and  of  the  will. 

It  is  therefore,  I  say,  that  I  am  a  Catholic,  not  merely  by  the 
exercise  of  my  reason,  but  first  of  all  by  the  grace  of  God. 

Revealed  faith  requires  us  to  believe  mj^steries  that  are  above 
reason,  things  that  we  know  to  be  true,  although  we  can  never 
hope  fully  to  comprehend  them.  But  we  must  be  able  in  some 
measure  to  apprehend  them,  else  it  were  idle  to  ask  us  to  place 
any  faith  in  them. 


Dr.  Edward  McGlynn. 


WHY  I  AM  A  CATHOLIC  69 

There  is  a  syllogism,  a  perfect  logical  process ;  it  is  something 
like  this :  God  is  infinite  in  His  attributes.  He  has  infinite  wis- 
dom and  goodness  and  truth,  infinite  power,  without  beginning, 
without  end.  God  is  the  order  of  all  things.  With  Him  we  live 
and  move  and  have  our  being.  These  great  fundamental  truths 
of  religion  concerning  the  existence  of  God,  concerning  His  at- 
tributes, concerning  our  reUxtions  to  Him  as  our  teacher,  are  a 
part  of  any  religion.  Men  everywhere  have,  more  or  less  clearly 
or  more  or  less  obscurely,  some  conception  of  these  great  fun- 
damental truths.  St.  Paul  expressly  tells  us  that  we  ought,  we 
must,  rise  from  contemplation,  by  the  use  of  reason,  of  the  visi- 
ble things  of  God  to  the  knowledge  and  contemplation  of  the 
invisible  things  of  God,  even  of  His  very  Godhead. 

God  is  the  Father  of  us  all.  Therefore  we  owe  to  all  other 
men  brotherly  duties,  since  we  are  all  brethren,  of  one  Fa- 
ther. 

Yet  it  is  true  that  man  has  sadly  fallen  from  his  high  estate. 
Man  has  but  to  examine  his  own  conscience ;  he  has  but  to  read 
his  own  history,  to  read  contemporaneous  history,  to  study  the 
history  of  all  the  ages,  to  see  how  base,  how  vile,  how  perverse, 
how  corrupt,  how  ignorant  man  may  become.  There  was  a  time 
when  nearly  the  whole  world  was  steeped  in  the  depths  of  idol- 
atry. There  was  an  impersonation  of  things  in  the  name  of  God. 
We  read  that  God  so  loved  the  world,  this  fallen  world,  this  sin- 
ful world,  that  was  gone  so  far  astray  from  Him— He  so  loved 
it  that  He  would  give  for  it  His  only  begotten  Son.  The  world 
needed  a  redemption.  It  never  could  save  itself  by  natural 
powers.  It  never  could  return,  except  by  sjDecial  assistance  of 
Him  against  whom  it  had  so  grievously  sinned.  It  is  a  teaching 
of  our  Christian  rehgion  that  God  determined  to  send  His  only 
begotten  Son,  the  eternal  wisdom  of  the  second  person  of  the 
adorable  Trinity.  St.  Augustine  tells  us  that  we  may  almost  re- 
joice at  the  fall  of  Adam,  since  it  has  brought  for  us  so  wonder- 
ful a  redemption. 

So  all  Christian  bodies,  all  bodies  of  men  that  make  any  pre- 


70  COENER-STONES  OF   FAITH 

tense  of  being  Christian  clnirclies,  claim  to  derive  their  religion 
in  some  measure  from  the  Son  of  God. 

He  appeals,  I  say,  to  our  wisdom.  He  demonstrates  that  He 
is  of  God  when  we  have  examined  His  credentials.  He  has 
proven  by  miracles.  It  is  the  highest  exercise  of  reason  to  say 
that  we  shall  believe  them  to  be  revelations  to  us  of  God.  He 
is  the  very  Word  of  God. 

Now,  what  steps  has  He  taken  to  enable  us  to  know  what  He 
has  given  us  ?  He  came  to  devote  His  life  to  administering  to 
souls  that  are  sick,  to  souls  that  are  dead  and  dying  in  sin,  to 
give  food,  medicine,  and  comfort. 

It  is  perfectly  plain  that  He  has  established  a  family  on  the-, 
earth— a  household.  He  makes  it  perfectly  clear  that  as  He 
went  about  teaching  men  religious  truths,  proving  His  divine 
mission,  revealing  the  wisdom  of  God,  saving  and  sanctifying 
men's  hearts  with  inspirations  of  His  grace,  with  the  holiness  of 
His  example.  He  was  gathering  together  a  family  of  which  He 
was  the  visible  head  and  author.  Again,  He  tells  us  that  He 
has  gathered  together  sheep  which  are  all  His,  and  of  this  fold 
He  is  the  Shepherd,  the  good  Shepherd,  so  good  that  He  was 
laying  down  His  life  for  the  sheep.  Again,  He  tells  us  that  He 
has  come  on  earth  to  establish  a  kingdom  of  God,  of  which  He 
is  the  invisible  King.  It  is  a  favorite  expression  of  His— the 
kingdom  of  God. 

It  is  also  an  earthly  kingdom,  a  society  on  earth.  His  king- 
dom of  heaven  is  constantly  likened  to  the  good  fishes  gathered 
in  the  basket.  It  is  like  the  treasures  found  in  the  field.  He 
gives  of  this  treasure  in  order  to  be  the  King. 

Again,  He  tells  us  that  the  city  in  this  kingdom  was  placed  on 
the  high  mountain  where  all  men  saw  it.  There  is  no  question 
that  He  is  the  wise  and  blessed  and  prudent  ruler  of  this  city. 
But  He  was  to  die,  and  He  died  in  the  horrid  agony  of  the  cross. 
Our  minds  cause  us  to  believe  that  He  died  for  us  as  well  as 
those  wlio  had  really  touched  the  hem  of  His  garment. 

We  have  every  right  to  expect  it.     But  we  have  more  than 


AVHY  I  AM  A  CATHOLIC  71 

that.  We  liave  His  clear  assurance  that  the  work  He  is  doing 
is  for  all  time ;  that  it  is  not  merely  for  the  chosen  ones,  not 
merely  those  people  of  Israel.  And  it  is  for  the  whole  world. 
He  has  told  us  that  His  kingdom  must  take  in  the  whole  world ; 
His  message  must  be  delivered  to  the  world;  the  glad  tidings 
must  be  spread  everywhere  throughout  the  world. 

Now,  then,  not  only  do  we  discover  that  He  has  gathered  to- 
gether a  flock,  a  family,  a  kingdom,  a  city,  a  household,  a  grace 
that  shall  be  built  upon  the  rock,  and  not  upon  the  sands,  so 
that  when  wind  and  waves  shall  rush  as  if  to  destroy  it,  it  shall 
remain  unshaken  because  of  the  foundation  upon  which  He  has 
built  it— not  only  do  we  find  this,  but  we  find  that  He  provides 
even  for  its  interior  arrangements.  He  tells  us  of  the  means  by 
which  this  famih^  shall  be  fed,  shaU  be  ruled  and  governed  and 
protected  and  blessed  until  the  very  end  of  time.  He  says,  as 
He  is  about  to  leave  us,  ''  I  will  not  leave  you  orphans."  He 
will  send  His  own  Holy  Spirit  to  comfort  and  remind  us  that 
strength  was  in  the  foundation.  He  gives  us  greater  faith  to 
accept  the  precepts  that  He  has  enjoined. 

As  He  went  about  preparing  the  kingdom  of  heaven  on  earth, 
He  asserted  for  Himself  a  peculiar  ministerial  oflice.  He  said 
He  would  not  only  have  priestly  authority  in  bloody  sacrifice 
upon  the  cross,  but  He  also  gives  us  signs  and  symbols  and 
promises  of  another  priesthood  that  shall  be  peculiar  to  Him — 
an  offer,  a  priesthood  that  shall  sacrifice  of  new  blood,  a  sacrifice 
in  His  church  to  the  end  of  time.  In  fulfilment  of  that  very 
long  series  of  sacrifices  ending  in  Him  came  the  unbloody  sacri- 
fice to  succeed  all  the  bloody  offerings  of  the  old  law. 

Nothing  is  clearer  through  the  pages  of  the  old  law  than  that 
Christ  was  typified  by  the  paschal  lamb.  The  redemption  of  the 
people  of  God  from  the  land  of  Egypt  was  to  be  t^^ified  through 
all  ages  by  the  Passover,  so-called  to  commemorate  their  passing 
over  from  thraldom  to  freedom. 

We  read  of  the  miraculous  promise  of  the  royal  progenitor, 
David,  the  royal  progenitor  of  Christ.     Now,  we  knoAV  nothing 


72  CORNER-STONES  OF  FAITH 

about  the  pursuits  of  Melchisedec,  except  that  he  offered  bread 
and  wine  a  century  after  Christ.  Another  prophet  tells  us  how 
all  the  bloody  offerings  of  the  Jewish  temple  shall  be  set  aside, 
shall  find  no  favor  in  the  sight  of  God— will  find  no  favor,  be- 
cause they  have  lost  their  significance,  have  been  rejected  of 
God.  Their  sacrifice  shall  find  no  longer  favor  in  the  sight  of 
God ;  but  in  their  place  is  premised  a  clean  offering. 

The  last  of  the  prophets  and  first  of  the  evangels,  happier 
than  any  of  the  prophets  that  preceded  him,  John  the  Baptist, 
is  promised  to  point  out  with  his  very  finger  the  Christ — "Be- 
hold the  law  of  God." 

Some  of  the  people  rejected  the  teaching.  "  Who  is  this  man  ? " 
said  they. 

But  He  gave  of  His  sacrifice.  ''  Unless  you  eat  of  the  flesh  of 
the  Son  of  Man,  you  shall  not  have  life  in  you." 

We  read  that  on  His  way  to  the  cross  many  of  those  mth  Him 
wavered  and  went  back  and  wjdked  with  Him  no  more.  He 
turned  to  the  apostles,  asking,  '-  Will  ye  also  leave  Me?"  Peter 
answered,  ''  Lord,  to  whom  sliall  we  go  then  ? " 

This  is  the  word  of  eternal  love.  These  men  clung  to  Him, 
although  they  could  not  know.  To  these  men,  for  the  first  time. 
He  gives  the  precious  gift ;  He  changes  the  bread  and  wine  into 
His  own  body  and  blood.  "  Take  it,  for  this  is  My  body.  Take 
it,  for  this  is  the  chalice  of  My  l^hxxl,  for  the  remission  of 
sins." 

This  closes  forever  the  volume  of  the  Old  Testament,  and 
opens  wide  the  blessed  pages  of  the  New.  He  signs,  seals,  and 
delivers  this  New  Testament  with  the  gift  of  Himself,  with  these 
encharistic  gifts.  He  desired  to  give  us  something  that  would 
be  worthy  of  Him— to  give  some  pledge  of  His  love  greater  than 
any  He  had  given ;  He  desired  to  give  us  something  so  great 
that  He  could  devise  nothing  greater  than  the  gift  of  Himself. 
He  did  what  His  heart  prompted  Him  to  do ;  so  He  expressly 
tells  ns  that  He  gives  us  Himself — that  He  changes  the  bread 
{ind  wine  into  Himself 


WHY  I  AM  A  CATHOLIC  73 

Here,  then,  we  have  clear  teaching  in  the  New  Testament.  It 
is  of  God.     It  fulfils  the  syml)ol  in  the  paschal  lamb. 

It  is  expressly  said  that  a  house  is  to  be  erected  and  an  altar 
nuide.  They  should  do  what  Christ  Himself  did.  How  can  they 
refuse  and  disregard  His  d^ing  principle,  "Do  this  in  remem- 
brance of  Me  "  ? 

The  speaker  referred  to  the  case  of  the  palsied  man  who  was 
commanded,  "  Take  up  thy  bed,  and  walk,"  as  an  instance  of 
what  Christ  did  in  His  office  of  sacramental  minister  for  the  for- 
giveness of  sinners. 

The  speaker  referred  to  the  supplementary  ordination  by  virtue 
of  which  He  makes  the  priests  ministers  of  the  sacrifice  of  recon- 
ciliation. He  commands  to  be  diligent  in  reconciling  sinners. 
Christ  breathes  upon  these  men  the  special  breath  of  mercy,  that 
they  may  be  less  unworthy  ministers.  He  entreats  them  to  be 
patient,  merciful,  and  wise  teachers,  merciful  judges  in  the  ever- 
lasting tribunal.  Hard  by  this  tribunal  must  be  the  mercy-seat, 
the  seat  of  judgment.  Hard  by  must  be  the  confessional.  So 
with  other  features :  charity,  beneficence  to  the  poor.  In  aU 
these  things  we  must  expect  that  Christ  will  remain  to  the  end. 

In  this  earthly  household  there  must  be  order.  It  must  be  so 
to  the  end.  He  was  about  to  die.  He  did  die,  and  went  to  His 
place  in  heaven.  But  He  provided  for  this  household.  He  pro- 
vided rulers,  guides,  priests.  And  there  must  be  unity.  He 
prayed  for  us.  He  prayed  that  we  should  all  be  one.  He  com- 
mands you.  He  tells  us  expressly  that  this  family  is  to  rule,  is 
to  guide,  is  to  admonish  His  children.  If  they  heed  not  His 
shurch  they  are  but  as  heathen  and  publicans. 

God  has  given  power  to  His  viceroy  in  this  church  which  shall 
be  founded  on  a  rock ;  this  church  which  lasts  as  long  as  there 
is  a  world  to  be  saved,  as  long  as  there  are  sinners  to  need  it, 
until  the  very  crack  of  doom. 

Therefore  He  has  erected  a  seat,  an  episcopal  seat,  for  His  suc- 
cessor, with  the  authority  of  the  chief  apostle.  "  I  shall  give 
them  the  keys  of  the  kingdom  of  heaven."     There  shall  be  a  vice- 


74  COENER-STONES   OF   FAITH 

roy,  a  leader,  a  brother,  who  shall  take  His  place.  So  Christ 
has  provided  for  one  authority,  a  special  chief  in  the  sheepfold, 
chief  among  the  apostles. 

It  is  a  mistake  to  suppose  that  we  must  get  our  idea  of  the 
Christian  church  merely  from  the  pages  of  the  gospel.  It  was 
not  the  plan  of  Christ  to  convey  the  Word  merely  by  writing. 
The  Old  Testament  was  given  in  writing.  The  New  Testament 
was  not  given  in  writing.  We  have  never  received  it  in  writing. 
It  was  given  by  word  of  mouth.  He  calls  His  apostles,  and  tells 
them  that  they  must  go  into  the  whole  world  and  preach  as  He 
has  preached.  '^  Go  ye,  therefore,  and  preach  to  all  nations."  In 
the  original  Greek  it  is  still  stronger :  ''  Make  disciples  of  all  na- 
tions. I  have  commanded.  I  am  mth  j^ou  always,  even  to  the 
end." 

Here,  then,  Christ  i^romises  that  in  His  church,  hard  by  the 
altar,  must  he  a  chair  of  truth,  that  His  teachers  shall  speak  as 
men  having  authority— not  merely  quoting,  but  speaking  with 
authorit}^,  '*  Thus  saith  the  Lord."  So  Christ  teaches  through 
His  church. 

I  am  not  making  light  of  the  gospel.  It  is  the  Catholic 
Church  that  tells  the  world  that  it  is  the  Word  of  God.  St. 
Augustine  says,  ''I  would  not  believe  the  gospel  if  the  Catholic 
Church  did  not  compel  me  to  believe  it."  It  is  inspired ;  it  is  the 
Word  of  God. 

In  spite  of  the  blunders  of  priests,  God's  work  has  been  done. 

There  is  no  excuse  for  heresy.  It  has  divided  the  seamless 
garments  of  Christ ;  it  has  actually  divided  His  sheepfold  into 
factions, 

I  am  a  Catholic,  therefore,  by  the  grace  of  God,  because  I 
know  that  Christ  is  the  Son  of  God,  that  He  has  taught  certain 
great  truths,  that  He  has  established  a  sacrifice,  that  He  has  given 
great  precepts,  that  He  has  given  evangelical  examples  of  truth 
and  sacrifice. 

All  this  is  clearly  perpetuated,  and  shall  be  perpetuated  until 
the  end  of  time.     I  am,  therefore,  strengthened  in  my  faith  by 


WHY  I  AM  A  CATHOLIC  75 

all  manner  of  argument,  hy  all  reading.  The  more  I  read,  the 
moi'e  I  find  that  these  doctrines  are  from  the  very  days  of  Christ 
and  His  apostles ;  I  find  the  confii-mation  of  the  fact. 

Oriental  churches  are  the  most  wonderful  monuments  and 
l)ear  the  most  wonderful  testimony  to  the  apostolic  succession. 
These  evidences  present  themselves :  the  masses,  sacrifice,  seven 
sacraments,  the  real  presence  of  the  Lord  in  sacrament,  the  duty 
of  confession,  sacraments  of  extreme  unction,  the  discipline,  even 
the  very  ceremonies — that  are  not  essential — have  the  most  re- 
mote and  venerable  antiquity.  And  we  find  these  in  all  the  old 
churches  that  have  not  taken  anything  from  Rome.  Although 
we  go  back  with  one  bound  through  all  these  thousands  of  years, 
we  find  that  the  Christian  church  then  was  what  the  Catholic 
Church  is  to-day. 

I  am  not  a  Catholic  merely  because  my  reason  is  convinced : 
but  the  faith  that  is  within  me  is  confirmed  immensely  by  all 
manner  of  reasonable  arguments. 

What  shall  be  the  outcome  of  it  all?  We  should  labor  and 
pray,  in  the  spirit  of  the  blessed  prayer  that  Christ  has  Himself 
taught  us,  "  Father,  Thy  will  be  done.  Father,  Thy  kingdom 
come  on  earth." 

There  should  be  but  one  sheepfold,  one  shepherd. 

There  are  seven  languages  used  in  the  liturgy.  The  church 
in  time  may  see  changes— may  see  the  day  when  all  nations  may 
come  together. 

It  is  a  thousand  pities  that  at  the  time  of  the  great  defection 
from  the  church  in  the  seventh  century,  if  there  was  anything  to 
reform,— as  there  always  must  be  among  men  everywhere  plenty 
of  room  for  reform  in  the  character  of  the  ministers  of  the  reli- 
gion, in  their  lives,  their  disciplnie,— what  a  pity,  a  thousand 
pities,  that  they  did  not  remain  a  little  loyal  to  the  constitution 
of  the  church,  to  do  all  they  could  to  rebel,  to  compel  reform 
when  it  was  clearly  needed,  instead  of  tearing  into  so  many 
shreds  the  seamless  garments  of  God,  instead  of  attempting  to 
destroy  the  very  edifice  in  order  to  get  rid  of  the  cobwebs. 


76  -  CORNER-STONES   OF   FAITH 

I  am  a  Catholic  by  the  grace  of  God,  chiefly  because  of  the 
grace  of  God. 

My  faith  is  a  reasonable  one,  so  that  in  making  an  act  of  faith 
I  am  exercising  the  highest  faculties  of  my  reason.  I  am  accept- 
ing mysteries  concerning  the  Godhead  that  I  can  never  compre- 
hend, and  that,  even  in  heaven,  we  may  only  partly  apprehend. 

I  accept  it  all  because  of  the  authority  that  I  cannot  deny. 
The  grace  of  God  within  stirs  me  to  accept  these.  All  my  studies, 
my  travels,  my  learning,  lead  me  to  admire  and  adore  the  wis- 
dom, kindness,  and  beneficence  of  our  loving  Saviour  in  the  es- 
tablishment of  His  church.  In  the  very  defects,  the  crimes,  that 
may  be  pointed  out  are  confirmation  to  the  philosophic  mind 
that  this  is  the  true  (ihurch. 

So  far  from  our  basing  our  faith  in  the  church  upon  the  wis- 
dom, the  learning,  the  kindness,  the  sanctity,  of  the  ministers  of 
the  church,  very  often  it  is  the  strongest  argument  that  the 
church  has  survived  through  all  these  years  amid  the  blunders 
and  sometimes  worse  than  crimes  that  have  been  perpetrated 
by  her  ministers. 

I  thank  you  for  the  exti-aordinary  patience  with  which  you 
have  listened  to  me  for  so  lono^  a  time.  I  repeat  my  thanks  to 
my  brother,  Mr.  Tuck,  for  the  great  courtesy  he  has  given  in 
permitting  me  to  be  here.  I  end,  as  I  began,  with  reference  to 
the  fact  that  I  wish  the  cause  I  believe  to  be  absolutely  the  cause 
of  Christ  might  have  been  presented  to  you  this  evening  by  a 
much  better  and  more  worthy  advocate.  I  came  here  full  of 
diffidence,  shrinking  from  what  I  believe  a  peculiar  task  because 
of  its  peculiar  surroundings.  I  have  not  failed  to  ask  God  to 
bless  the  words.  I  end  by  begging  God  to  supply  the  deficien- 
cies of  my  poor  voice  to  make  clear  to  you  the  faith  I  have  se 
imperfectly  presented. 

I  ask  you  not  to  shut  your  eyes  to  the  light,  but  open  them  as 
wide  as  you  can.  Learn,  invt^stigate,  read,  inquire.  Find  out 
what  the  church  teaches.  Find  out  what  the  Catholic  Church 
teaches.     Buy  the  little  primer  given  to  the  children  in  ouj 


WHY  I  AM  A   CATHOLIC  77 

schools.  There  is  no  juggling  in  that.  It  is  plain  there  what 
the  church  is  teaching  to  its  children.  A  book  that  can  be  so 
easily  obtained  is  certainly  not  a  hidden  book. 

Read,  study,  and  investigate.  We  believe  in  God.  We  desire 
to  obey  His  law.  We  are  sincerely  penitent  and  contrite.  We 
desire  to  live  in  close  communion  with  Him  ever  after.  We 
desire  to  know  just  what  His  law  is.  Master,  teach  us  !  What 
shall  we  do  to  be  saved  ?  When  you  say  that,  then,  I  say,  God 
is  not  far  from  any  one  of  us.— From  the  Newburg  '' Journal." 


^  cC<J^  d^'^'     ^'■^'^^/i^i^^^ 


EPISCOPAL 


Ill 

THE   EPISCOPAL   CHURCH 

THE  next  ecclesiastical  polity  that  calls  for  consideration 
after  the  hierarchal  is  the  prelatical,  that  is,  that  form  of 
church  organization  in  which  the  chief  authority  is  vested  in  an 
order  of  the  clergy,  consisting  of  bishops  having  in  subordination 
to  them  priests  or  presbyters  and  deacons ;  especially  have  they 
the  authority  to  ordain  and  thus  perpetuate  their  order.  But  in 
this  country  we  have  no  pure  prelacy.  The  nearest  approach  to 
it  is  the  Protestant  Episcopal  Church,  which  has  the  order  of  the 
clergy,  but  with  limited  power.  America  is  not  the  place  for  the 
reproduction  of  old  systems,  ecclesiastical  or  otherwise ;  it  is  the 
place  for  modifications  and  development.  Hence  the  Episcopal 
Church  in  America,  and  the  Church  of  England  from  which  it 
sprang,  are  not  identical.  One  great  difference  is  to  be  found  in 
the  fact  of  the  separation  of  church  and  state  in  this  country ; 
another  radical  difference  is  that  the  laity  have  a  large  share 
in  the  management  of  cliurch  affairs  with  us.  The  Episcopal 
Church  in  this  country,  as  we  shall  see,  belongs  to  the  represen- 
tative system. 

We  wiU  therefore  give  our  attention  to  episcopacy  as  it  exists 
in  the  United  States  in  the 

'   PROTESTANT   EPISCOPAL   CHURCH 

The  distinguishing  features  of  the  Protestant  Episcopal  Church 
are  the  apostolic  succession  of  the  ministry,  diocesan  episcopacy, 

81 


82 


CORNER-STONES  OF  FAITH 


and  a  liturgical  form  of  worship  with  the  use  of  the  Prayer-book. 
But  that  which  is  here  attempted  in  a  single  sentence  will  appear 
more  fully  as  we  proceed. 

1.  History.— The  Episcopal  Church  goes  back  to  the  begin- 
ning of  the  church  to  find  its  form  of  government.  Some  press 
the  claims  further  and  more  strenuously  than  others.  ''  Of  this 
form  of  government,"  says  Canon  Venables,  ^'  there  are  traces  in 
apostolic  times;  evidences  of  its  existence  become  increasingly 
frequent  in   the   subapostohc   period,  until,  when   the   church 


^.^^« 


\W  ijlWIW 


St.  Martin's  Church,  Canterbury. 

Oldest  cliurcli  in  Enfrland  ;  frequented  by  Bertha,  wife  of  Ethelred,  in  tlie  sixth 

century,  before  tlie  coming  of  Augustine,  the  tirst  arcli bishop, 

emerges  from  the  impenetrable  cloud  which  covers  the  close  of 
the  first  and  the  beginning  of  the  second  century,  we  find  every 
Christian  community  governed  b}^  a  chief  functionary,  uniformly 
styled  its  bishop,  A\dtli  two  inferior  orders  of  ministers  under 
him,  known  as  presbyters  and  deacons.  It  may  be  regarded  as 
an  established  fact  that  before  the  middle  of  the  second  century 
diocesan  ej)iscopacy  had  become  the  rule  in  every  part  of  the  then 
Christian  world."  *  This  developed,  as  we  have  previously  seen, 
into  the  hierarchy. 

*  '^Encyclopaedia  Britannica,"  article  "Episcopacy." 


THE   EPISCOPxVL   CHURCH  83 

It  is  to  Eno-laiid  that  we  turn  to  find  the  beginning  of  the  Epis- 
copal Church  as  it  exists  to-day,  and  to  the  time  of  Henry  VIII., 
Avlio  threw  off  allegiance  to  the  Pope  of  Rome.  The  claim  of 
Episcopalians,  ho^vever,  is  that  the  Church  of  England  goes  back 
to  the  beginning  of  Christianity  in  the  British  Isles,  which  some 
assert  was  in  the  time  of  the  apostles,  declaring  that  Paul 
preached  there,*  while  others  more  modestly  go  back  only  to  the 
preaching  of  the  missionary  Augustine  and  his  helpers,  in  the 
early  part  of  the  seventh  century.  All  Avill  admit,  nevertheless, 
that  for  several  centuries  English  Christians  were  under  the 
dominion  of  Rome  and  part  of  the  Roman  Catliolic  Church. 
How^ever,  the  opposition  that  had  been  gathering  and  smolder- 
ing in  England  for  two  centuries  burst  forth  when  Henry  VIII. 
renounced  the  authority  of  the  Pope,  and  the  Anglican  Church  as 
we  know  it  was  established ;  but  not  fully,  however,  until  it  had 
passed  through  many  critical  periods.  One  peculiarity  of  the 
Euglish  Reformation  is  that  there  was  little  chauge  in  creed, 
ritual,  and  polity  at  the  outset. f 

While  the  Episcoj)al  Church  in  the  United  States  has  no  legal 
connection  with  the  Church  of  England,  it  nevertheless  owes  its 
existence  to  that  church.  The  relation  is  that  of  mother  and 
daughter,  but  the  daughter  has  set  up  housekeeping  for  herself  en- 
tirely independent  of  the  mother.  The  American  Episcopal  Church 
Avas  established  by  chaplains,  ministers,  missionaries,  and  mem- 
bers of  the  Church  of  England.  When  the  first  English  settlers 
came  to  JamestoAvn,  Va.,  in  1607,  they  had  with  them  a  minister, 
the  Rev.  Robert  Hunt,  and  services  were  at  once  instituted.  The 
Episcopal  became  the  established  church  there,  as  also  in  New 
York  in  1664  and  in  Maryland  in  1692.  Episcopal  churches  were 
set  up  in  other  places  Avhere  adherents  of  the  Church  of  England 
settled ;  but  up  to  the  close  of  the  Revolution  there  was  no  bishop 

*  See  "A  Manual  of  Information  concerning  the  Episcopal  Church,"  by  the 
Rev.  George  W.  Shinn,  D.D. 

t  For  a  history  of  this,  see  Professor  Fisher's  "  History  of  the  Reformation, " 
chap.  X. 


84 


CORNEK-STONES   OF   FAITH 


in  this  country,  and  there  was  more  or  less  scarcity  of  ministers. 
To  supply  this  latter  need  a  college  was  projected  as  early  as  1619 ; 
but  it  w^as  not  until  1692  that  the  College  of  William  and  Mary 
was  chartered.     The  clergy  came  from  England. 

Episcopacy   found   little    encouragement   in   New"    England, 
especially  in  Massachusetts.     In  Connecticut,  however,  a  firmer 

foothold  w^as  obtained.  The 
rector  of  Yale  College,  Dr. 
Cutler,  and  two  of  the  tutors, 
became  Episcopalians.  The 
first  Episcopal  church  in 
Boston,  King's  Chapel  (now 
a  Unitarian  church),  was 
erected  in  1689.  Cln-ist's 
Church  follow^ed  in  1723,  and 
Trinity  Church  in  1735 ; 
Christ's  Church,  Philadel- 
phia, in  1695.  Trinity 
Church  in  New  York  was 
built  and  endowed  in  1696. 

By  reason  of  the  connec- 
tion of  the  Episcopal  Church 
with  the  Church  of  Eng- 
land, suspicion  and  prejudice  were  aroused  in  this  country  against 
her  and  her  clergymen,  especially  during  the  Revolution.  They 
were  supposed  to  be  in  sympathy  wdth  the  British.  But  Epis- 
copalians point  with  satisfaction  to  the  fact  that  Washington 
and  other  patriots  w^ere  churchmen.  At  the  close  of  the  war 
most  of  the  clergy  were  in  exile,  their  churches  destroj^ed,  and 
the  congregations  broken  up.     There  was  only  one  church  left 


Tower  of  the  old  Episcopal  church  at 
Jamestown,  Va.* 


*  The  Episcopal  church,  of  which  the  brick  tower  alone  remains,  was 
built  about  1012;  here  Pocahontas  was  married  to  Thomas  Rolfe  in  April, 
161.3.  The  engraving  is  a  correct  representation  of  its  present  appearance. 
The  ruin  stands  a  few  rods  from  the  encroaching  bank  of  the  James  River,  and 
is  about  thirty  feet  in  height.— Lossing's  "History  of  the  United  States." 


THE  EPISCOPAL  CHURCH  85 

in  Penns}'lvania,  and  in  Virginia  more  than  half  her  parishes 
were  destroyed  and  only  twenty-eight  clergymen  remained. 

After  the  Revolution  a  neAv  era  began,  and  the  de\'elopment 
and  life  were  essentially  American.  In  1787  Dr.  White  and 
Dr.  Provoost,  who  had  been  sent  from  this  country,  were  ordained 
bishops  by  the  Archbishop  of  Canterbury.  Previous  to  this  a 
General  Convention  had  been  held  in  Philadelphia  in  1785,  at 
which  Dr.  White  presided.  At  that  time  the  English  Pra^^er-book 
was  revised  and  put  forth  as  the  '^Proposed  Book"  ;  but  this 
proved  unacceptable,  and  was  finally  revised  in  1789.  The  name 
adopted  was  the  Protestant  Episcopal  Church  in  the  United  States. 
Just  before  the  consecration  of  Bishops  White  and  Provoost, 
Dr.  Seabury  had  been  elected  a  bishop  by  the  clergy  of  Connecti- 
cut, and  was  consecrated  in  Edinburgh  in  1784  by  the  bishops  of 
the  Episcopal  Church  of  Scotland.  This  caused  some  differences, 
which  were  after  a  time  adjusted.  Bishop  Seabury  was  admitted 
to  the  convention  of  1789. 

The  growth  of  the  church  was  steady  but  not  rapid ;  in  fact, 
at  first  there  was  a  considerable  struggle  for  existence.  But  the 
leaders  were  wise  and  careful  and  energetic  men ;  especially  is 
credit  due  to  Bishop  White  for  the  judicious  guidance  of  the  bark 
of  the  church  through  the  turbulent  seas.  In  1790  there  were  7 
dioceses  and  190  clergy ;  in  1832,  18  dioceses,  592  clergy,  31,000 
communicants ;  in  1895,  53  dioceses,  4574  clerg}^,  596,031  com- 
municants. 

About  1835  the  church  took  on  a  new  life,  and  a  spirit  of  mis- 
sionary enterprise  was  awakened.  They  pushed  their  efforts  into 
the  newly  opening  Western  country. 

At  the  breaking  out  of  the  Civil  War  the  Protestant  Episcopal 
Church  of  the  Confederate  States  was  formed ;  but  at  the  close 
of  the  war  a  reunion  was  amicably  arranged,  which  has  not  yet 
been  accomplished  by  most  of  the  other  denominations  that 
separated  on  political  issues. 

2.  Organization.— The  Protestant  Episcopal  Church  in  the 
United  States  is  divided  into  dioceses,  and  each  diocese  into  par- 


86 


COENER-STONES   OF   FAITH 


islies.  In  the  General  Convention  recently  held  an  effort  was 
made  to  have  provinces  organized,  to  be  presided  over  by  arch- 
bishops ;  but  it  failed  to  carry.  There  are  no  archbishops  in  the 
Protestant  Episcopal  Church  j  all  bishops  are  equal. 

Over  each  diocese 
is  a  bishop  who  is 
elected  by  the  dio- 
cese, and  when  his 
election  is  ratified 
by  a  majority  of  the 
bishops  and  by  a 
majority  of  the 
standing  commit- 
tees of  the  dioceses, 
he  is  consecrated  by 
the  bishops.  A  dio- 
cesan convention  is 
held  once  a  year  in 
each  diocese,  pre- 
sided over  by  the 
bishop,  to  legislate 
for  the  diocese. 
Tliese  conventions 
are  compos(Hl  of  all 
the  clergy  of  the  di- 
ocese, and  lay  dele- 
gates from  each  par- 
ish, elected  by  the 
vestry.  When  a  vote  by  orders  is  called  for  in  a  convention,  the 
lay  delegates  from  a  parish  have  only  one  vote.     Each  diocese  has 

*  The  interior  of  the  church  still  retains  an  antique  appearance.  The 
Bible  aiul  silver  now  in  use  were  given  in  1733,  by  King  George  11.  The  Sun- 
day-school was  established  in  1815,  and  claims  to  be  the  earliest  in  America* 

The  tower  contains  a  fine  chime  of  eight  bells,  wdiich  bear  the  following 
inscriptions  : 

First  bell :  ''  This  peal  of  8  Bells  is  the  gift  of  a  number  of  generous  per- 


C'hrist  (the  old  North)  Church,  Salem  Street. 

Built  l)y  the  Episcopalijuis  in  172.3;  the  oldest  church 
editice  now  staudiug  in  Bostou.- 

[From  Kitiffs  ''Handbook  of  Boston,''  bij  permission.] 


THE   EPISCOPAL   CHURCH  87 

a  standing  committee  acting  in  the  place  of  the  convention  wlien 
not  in  session.  The  diocesan  convention  corresponds  to  the 
synod  of  the  Presbyterian  Church  and  the  annual  conference  of 
the  Methodist  Church. 

The  spiritual  affairs  of  each  parish  are  directed  by  a  priest  or 
rector  in  charge ;  he  is  the  spiritual  head.  The  temporal  affairs 
of  the  parish  are  intrusted  to  the  vestr}^,  composed  of  wardens 
and  vestrymen,  presided  over  by  the  rector.  The  vestry  cor- 
responds to  the  session  of  the  Presbyterian  Church.  The  wardens 
and  vestrymen  are  elected  by  the  congregation ;  the  wardens  must 
be  communicants  of  the  church.  The  vestry  are  trustees  of  the 
church ;  the}^  hold  the  property,  although  its  control  is  in  the  hands 
of  the  rector ;  they  receive  and  disburse  the  revenues,  and  elect 
delegates  to  the  diocesan  convention.  The  rector  is  elected  by 
the  vestry,  and  his  election  is  ratified  by  the  bishop  of  that  diocese. 

A  deacon  in  the  Episcojial  Church  is  a  minister  with  limited 

sons  of  Christ  Church,  in  Boston,  N.E.,  anno  1744,  A.R."  Second:  ''This 
church  was  founded  in  the  year  1723 ;  Timothy  Cutler,  D.D.,  the  first  rector, 
A.R.,  1744."  Third:  "We  are  the  first  ring  of  Bells  cast  for  the  British 
Empire  in  North  America,  A.R.,  1744."  Fourth  :  "God  preserve  the  Churcli 
of  England,  1744."  Fifth  :  "William  Shirley,  Esq.,  Governor  of  the  Massa- 
chusetts Bay  in  New  England,  anno  1744."  Sixth:  "The  subscription  for 
these  Bells  was  begun  by  John  Hammock  and  Robert  Temple,  church  war- 
dens, anno  1743;  completed  by  Robert  Jenkins  and  John  Gould,  church 
wardens,  anno  1744."  Seventh  :  "Since  Generosity  has  opened  our  mouths, 
our  tongues  shall  ring  aloud  its  praise,  1744."  Eighth:  "Abel  Rudhall,  of 
Gloucester,  cast  us  all,  anno  1744." 

This  chime,  brought  from  England,  is  the  oldest  in  America. 

A  tablet  was  placed  on  the  front  of  Christ  Churcli  in  1878  bearing  the  fol- 
lowing inscription : 

The  Signal  Lanterns  of 
PAUL   REVERE 

Displayed  in  the  Steeple  of  this  Churcli 

April  18  1775 

warned  the  country  of  the  march 

of  the  British  Troops  to 

LEXINGTON  AND  CONCORD. 


88 


CORNER-STONES  OF  FAITH 


functions.     He  is  subject  to  the  order  of  the  bishop ;  he  ministers 
to  the  poor,  sick,  and  needy ;  he  can  preach  when  licensed  by  the 

bishop,  and  administer 
baptism  when  no  priest 
is  at  hand,  but  he  cannot 
celebrate  the  commu- 
nion .  His  position  is  but 
a  stepping-stone  to  the 
priesthood ;  it  is  not  a 
permanent  office.  There 
are  also  deaconesses  as 
a  part  of  the  woi'king- 
force  of  the  Episcopal 
Church,  who  assist  the 
minister  in  the  care  of 
the  sick.  At  the  Gen- 
eral Convention  in  1889 
they  were  officially  rec- 
ognized by  the  adoption 
of  a  canon  prescribing 
their  duties.*  Under  the 
auspices  of  Dr.  Muhlen- 
berg there  arose  about 
the  middle  of  this  cen- 
tury the  sisterhoods,  of 
which  there  are  now 
quite  a  number.  They 
are  not  regulated  by  ca- 
nonical   provision,   and 


Clirist  Chiireh,  Philadelphia. 
Erected  1727-31.    The  first  edifice  erected  in  1695. 


do  not  report  to  any  ecclesiastical  body.t 

The  General  Convention  of  the  Episcopal  Church  meets  every 
three  years,  and  consists  of  a  House  of  Bishops,  and  a  House  of 

*  See  "Deaconesses,"  by  Lucy  R.  Meyer  (New  York,  Hunt  &  Eaton,  1892). 
+  See  "History  of  the  Protestant  Episcopal  Church  in  the  United  States," 
by  Dr.  C.  C.  Tiffany,  p,  523. 


THE   EPISCOPAL  CHURCH  89 

Clerical  and  Lay  Deputies  elected  by  the  diocesan  convention. 
It  is  the  supreme  legislative  body  for  the  church.  The  houses 
meet  separately  at  the  same  time,  and  the  approval  of  both  is 
necessary  to  render  any  act  effective.  The  House  of  Bishops  has 
the  power  of  negativing"  the  action  of  the  deputies.  There  is  an 
equal  number  of  lay  and  clerical  delegates  (four  of  each  from 
each  diocese)  in  the  House  of  Deputies,  so  that  the  power  of  the 
laity  is  considerable.  The  democratic  spirit  of  this  country  has 
greatly  affected  the  Episcopal  Church,  making  it  to  differ  from 
the  Church  of  England.  "  Constitutional  episcopac}^,  as  it  is 
coming  to  be  called,  takes  hold  upon  the  far  past  by  its  reverent 
solicitude  to  preserve  continuity  with  the  ancient  church  through 
transmitted  holy  orders,  while  at  the  same  time  it  takes  hold  upon 
the  living  present  by  its  frank  recognition  of  the  right  of  the 
whole  church,  laity  as  well  as  clergy,  to  have  a  voice  in  the  mak- 
ing of  the  laws,  and  by  its  ready  willingness  to  receive  and  to 
abide  by  those  principles  of  representative  government  which 
have  wrought  such  wonders  in  the  modern  state."  * 

The  members  or  communicants  of  the  Episcopal  Church  are 
all  those  who  have  been  baptized  and  confirmed.  The  rite  of 
confirmation  is  administered  by  the  bishop  only.  It  is  the  laying 
on  of  hands  when  a  member  is  received  into  communion,  for 
which  they  claim  to  find  warrant  in  the  teaching  and  practice 
of  the  apostles.  (See  Acts  viii.  14-17  ;  xix.  6  ;  Heb.  vi.  2.)  Let- 
ters of  transfer  are  neither  given  to  nor  received  from  other 
Protestant  churches.  If  the  person  has  been  baptized  it  is 
not  necessary  to  repeat  the  rite,  but  it  is  necessary  to  be  con- 
firmed. This  is  no  aspersion,  it  is  claimed,  upon  one's  Christian 
standing;  but  as  other  churches  require  formal  admission,  even 
with  a  letter,  this  is  the  form  of  admission  to  the  Episcopal 
Church.t 

*  The  Rev.  W.  R.  Huntington,  D.D.,  in  "Wliy  I  am  wliat  I  am." 
The  General  Convention  held  in  Minneapolis,  Minn.,  October,  1895,  was 
presided  over  by  Bishop  Whipple,  the  venerable  ''Apostle  to  the  Indians." 
t  The  wi'iter  had  the  pleasure,  not  long  ago,  of  recei^^ng  a  courteous  cer- 


90 


CORNER-STONES  OF  FAITH 


;/ 


3.  Teaching.— The  teachings  of  the  Protestant  Episcopal 
Church  are  evangelical.  The  doctrinal  statement  is  in  thirty- 
nine  articles,  which  are  Calvinistic  in  their  tlieology.  They  were 
formulated  in  the  creed-making  period  of  the  Reformation  by  the 
clergy  of  the  Church  of  England.     After  several  attempts  at 

revision,  these  ar- 
ticles were  adopted 
for  the  Episcopal 
Church  in  the 
United  States,  with 
such  changes  as 
were  necessary  to 
adapt  them  to  this 
country,  by  the 
General  Conven- 
tion of  1801.  They 
may  be  found  in 
any  copy  of  the 
Prayer-book,  and 
are  designated  the 
Articles  of  Reli- 
izion.  They  are  the 
forinuhited  expres- 
sion of  the  tlieolog- 
ical  teaching  of  the 
Epi scopal  Church . 
Whik;  setting  fortli 
Ww  doctrinal  belief  of  the  church,  acceptan(;e  of  the  articles  is 
not  re(iuired  of  those  avIio  join  the  eliureh,  nor  are  the  ministers 
obhged  to  set  theu'  signatures  to  them.  Those  who  are  ordained 
declare  their  belief  that  the  Holy  Scriptures  are  tlie  Word  of  God 
and  contain  all  things  necessary  to  salvation  ;  they  also  solemnly 
engage  to  conform  to  the  doctrine  and  worship  of  the  Protestant 

tificate  of  memhersliip  from  an  Episcopal  rector  brought  by  one  who  came 
from  that  chnrcli. 


St.  Paurs  Chapel  (belongino:  to  Trinity  Parisli). 

The  oldest  cliurcli  ediliec'  in  X(nv  York,  nortliwest  corner 
ot  Hroadwiiyand  Fulton  Street.  Erected  17(J4.  Washinj?ton 
attended  service  here  the  day  of  his  inauguration  as 
President. 


""^v^Vvp^vVb  <i\V  y"\0 


Trinity  Church,  Broadway,  New  York. 
Organized  1693.    Present  edifice  erected  1846. 


92  CORNER-STONES  OP  FAITH 

Episcopal  Church  in  the  United  States.  The  Thirty-nine  Articles 
are  historical,  and  are  presented  for  information  as  to  what  truths 
the  church  teaches.     The  two  important  and  essential  creeds  are 


Trinity  Cliureli,  Boston. 
First  clnircli  erected  1735.    Present  edifice  consecrated  February  9, 1887. 

the  Apostles'  and  the  Nicene.*     Their  importance  is  indicated  by 
their  place  in  the  second  proposition  of  the  Lambeth  proposal. 
A  person  approaching  the  portals  of  this  church,  "  the  officer 

*  The  "  Treasury  Magazine/' October,  1895. 


THE  EPISCOPAL   CHURCH 


93 


on  duty  is  instructed  to  ask  him  two  questions,  and  is  not  per- 
mitted to  ask  any  more  :  First,  '  Do  you  believe  the  articles  of  the 
Christian  faith  as  they  are  contained  in  the  Apostles'  Creed?' 
Second,  '  Do  you  promise,  by  the  help  of  God,  to  lead  a  sober, 
righteous,  and  godly 
life?'"* 

Tlie  distinctive 
teaching  of  the  Epis- 
copal Church  is 
found  concerning 
the  church  and  the 
clergy.  Here  we 
meet  with  two  lead- 
ing views : 

(1)  The  High- 
cJmrch  view  regards 
episcopacy  as  indis- 
pensable to  the  being 
of  the  church,  holds 
to  the  transmission 
of  grace  by  the  im- 
position of  hands, 
and  insists  upon  the 
doctrine  of  apostohc 
succession.  This  is 
sacerdotalism.  This 
l^arty  teaches  that 
the  life  of  the  church 
is  preserved  by  the 

Holy  Ghost  through  the  apostolic  succession  of  her  ministry,  and 
that  the  creed  of  the  church  and  the  apostohc  ministry  continued 
through  apostolic  succession  are  necessary  to  make  a  cliurch  a 
branch  of  the  true  church.     By  apostolic  succession  is  meant  the 

*  S.  D.  McConnell,  D.D.,  in  a  little  tract  entitled  "The  Chiu'ch's  Creed," 
published  by  Thomas  Whittaker,  New  York. 


Kt.  Rev.  Phillips  Brooks,  D.D..  LL.D. 

Rector  of  Triuitv  Church,  Boston,  1869-91;  bishop  of 
Massachusetts,  1891-93. 


94 


CORXER-STOXES   OF   FAITH 


transmission  of  holy  orders  from  the  apostles  to  and  tlirougli  tlie 
bishops  in  an  nninterrupted  line. 

(2)  The  Loiv-chitrch  view  regards  the  episcopate  as  desirable 
for  the  well-being  of  the  church,  but  in  no  wise  indispensable  to 
the  being  of  the  church.  The  episcopal,  they  maintain,  is  not  the 
only  form  of  government  with  scriptural  authority  (if,  indeed,  it 
or  any  other  be  recommended  by  the  Scriptures),  though  it  is  the 
one  best  adapted  to  forward  the  interests  of  Christ's  kingdom. 


m^j^k 


L  r 


King's  (Columbia)  College,  Xew  York. 
Founded  in  1754 :  tbis  building  erected  in  College  Place,  New  York,  In  1790 ;  removed 
to  Forty  ninth  Street  in  1857 ;  and  to  One  Hundred  and  Sixteenth  Street,  Morningside 
Heights,  in  1896. 

A  large  and  influential  proportion  of  the  clergy  and  laity  hold 
the  views  of  the  Low-church  party.  Sacerdotalism  has  not  yet 
been  made  a  dogma  of  Episcopalians ;  and  while  the  action  of  the 
church  is  on  the  basis  of  apostolic  succession,  yet  there  are  many 
who  believe,  with  Archbishop  Whately,*  that  there  is  not  a  min- 
ister in  Christendom  "  who  can  trace  up,  vdt\\  an  approach  to  cer- 
taint}',  his  spiritual  pedigree." 

*  "The  Episcopal  Church  ordains  all  ministers  who  have  not  been  epis- 
copally  consecrated,  but  accepts  priests  of  the  Greek  and  Roman  Catholic 
churches  without  reordination "  ("Schaff-Herzog  Encyclopedia"). 


THE  EPISCOPAL  CHURCH 


95 


It  has  frequently  been  proposed  in  General  Convention  to 
change  the  name  of  the  Protestant  Episcopal  Church  5  but  this 
has  always  met  with  oppo- 
sition, and  no  new  name 
has  yet  been  adopted.  In 
this  connection  Phillips 
Brooks  has  said :  ''  There 
are  some  of  her  children 
who  love  to  call  her,  in  ex- 
clusive phrase,  the  Ameri- 
can Church.  She  is  not 
that,  and  to  call  her  that 
would  be  to  give  her  a  ^ 
name  to  which  she  has  ^ 
no  right.  The  American  ^  - 
church  is  the  great  total  |  | 
body  of  Christianity  iu  |  :^ 
America,  in  many  divi-  ^-  ^ 
sions,  under  many  names,  ^  5 
broken,  discordant,  dis-  '  S 
jointed,  often  quarrelsome  g 
and  disgracefully  jealous,  p 
part  of  part,  yet  as  a  whole 
bearing  perpetual  testi- 
mony to  the  people  of 
America  of  the  authority 
and  love  of  Cod,  of  the  re- 
demption of  Christ,  and  of 
the  sacred  possibilities  of 
man.  If  our  church  does 
special  work  in  our  coun- 
try, it  must  be  by  the  spe- 
cial and  peculiar  Avay  in  which  she  is  able  to  bear  that  witness, 
not  by  any  fiction  of  an  apostolic  succession  in  her  ministry, 
which  gives  to  them  alone  the  right  to  bear  such  witness.    There 


Grace  Ei:>iscopal  Church,  Broadway,  New  York, 
Orgauized  1808.    Present  edifice  erected  1845. 


THE  EPISCOPAL  CHURCH 


97 


is  no  such  peculiar  privilege  of  commission  belonging  to  her  or 
any  other  body."  * 

In  common  with  all  Protestant  denominations,  Episcopalians 
teach  that  there  are  two  sacraments— baptism  and  the  Lord's 
Supper.  The  prevailing  mode  of  baptism  is  sprinkling ;  and  chil- 
dren are  baptized,  "as  most  agreeable  with  the  institution  of 
Christ."  Baptism  is  "a  sign 
of  regeneration  or  newbirth, 
whereby,  as  by  an  instru- 
ment, they  that  receive  bap- 
tism rightly  are  grafted  into 
the  church."  t  While  con- 
firmation is  only  by  bishops, 
priests  baptize. 

The  Lord's  Supper,  or  the 
holy  communion,  is  cele- 
brated in  a  majority  of  the 
parishes  in  this  country  at 
least  once  a  month  and  on 
all  the  festivals,  with  a  grow- 
ing disposition  to  celebrate 
it  every  Sabbath  and  on  all 
holy  days.  The  holy  com- 
munion is  a  sacrament  of 
our  redemption  by  Christ's 

death  and  a  sign  of  Christian  love—"  the  body  of  Christ  is  given, 
taken,  and  eaten,  in  the  Supper,  only  after  an  heavenly  and  spir- 
itual manner."  | 

4.  Worship.— The  worship  of  the  Episcopal  Church  is  strictly 
liturgical ;  all  prayers,  rites,  and  ceremonies  are  contained  in  the 
Book  of  Common  Prayer.  The  forms  of  public  worship  are  pre- 
scribed by  the  General  Convention  (the  Prayer-book  was  adopted 
by  the  convention  of  1789),  and  may  be  altered  by  the  conven- 

*  ''Twenty  Sermons,"  p.  56.  f  Articles  of  Religion,  xxvii. 

t  Ihid.,  xxviii. 


Episcopal  Church  Missions  House. 
281  Fourtli  Avenue,  New  York. 


98  COENEE-STONES  OF  FAITH 

tion,  provided  the  Holy  Scriptures  are  not  contradicted.  All 
prayers  are  read  in  the  Episcopal  Church. 

Episcopalians  make  large  nse  of  the  Christian  year,  by  which  is 
meant  the  association  of  sacred  events  and  Christian  truths  with 
the  days  and  seasons.  There  are  about  eighty-five  si^ecial  days 
and  Sundays,  to  which  special  names  are  giv^en  and  special  ser- 
vices appointed.  They  are  principally  connected  with  Advent, 
Christmas,  Epiphany,  Lent,  Easter,  Ascension,  Whitsuntide,  and 
Trinity.  There  is  coming  to  be  quite  a  general  use  of  some  of 
these  days  by  other  Protestants. 

There  is  little  or  nothing  in  the  Episcopal  Church  to  correspond 
to  the  prayer-meeting  or  mid-week  prayer  and  conference  service 
of  most  of  the  Protestant  denominations.  Their  churches  are, 
however,  in  many  places  organized  into  efficient  parochial  work, 
in  which  the  laity  do  a  good  service.  Episcopalians  take  an 
active  part  in  charity  work.     They  do  not  use  revival  methods. 

The  missionary  work  of  the  Episcopal  Chiu'ch  is  under  the 
direction  of  a  board  of  managers  appointed  by  the  General  Con- 
vention, and  composed  of  fifteen  bishops,  fifteen  presbyters,  and 
fifteen  laymen.  There  is  an  executi\'e  committee,  and  also 
auxiliary  societies. 

Due  credit  should  be  given  to  the  Episcopal  Church  for  the 
initiative  in  the  direction  of  unity.  In  1886  the  bishops  in  the 
General  Convention  in  Chicago  put  forth  a  declaration  which,  as 
amended  by  the  Lambeth  Conference  the  next  year,  is  as  follows : 

I.  The  Holy  Sci-iptures  of  the  Old  and  New  Testaments  as  con- 
taining all  things  necessary  to  salvation,  and  as  being  the  rule 
and  ultimate  standard  of  faith. 

n.  The  Apostles'  Creed  as  the  liaptismal  symbol,  and  the 
Nicene  Creed  as  the  suffiinent  statenu^nt  of  the  Christian  faith. 

HI.  Th(^  two  sacraments  ordained  by  Christ  Himself,— baptism 
and  the  Su})per  of  the  Lord,— ministered  witli  unfailing  use  of 
Clirist's  words  of  institution  and  of  the  elements  ordained 
by  Him. 

IV.  The  historic  episcopate,  locally  adapted  in  the  methods  of 


THE   EPISCOPAL   CHURCH  99 

its  administration  to  the  varying  needs  of  the  nations  and  peoples 
called  of  God  into  the  unity  of  His  church. 

But  it  is  easy  to  make  platforms,  and  not  so  easy  to  make  con- 
cessions. This,  however,  is  not  the  place  to  discuss  church  unity, 
which  will  be  done  in  a  subsequent  chapter. 

For  further  study  the  student  is  referred  to  the  following : 

"History  of  the  Protestant  Episcopal  Church  in  the  United 
States,"  C."^  C.  Tiffany,  D.D.  (New  York,  Christian  Literature 
Company,  1895).  (This  is  vol.  vii.  of  the  American  Church  His- 
tory Series.) 

"History  of  the  American  Episcopal  Church,"  Bishop  Perry 
(Boston,  Osgood  &  Co.,  1895). 

Ihicl,  S.  D.  McConneU,  D.D.  (New  York,  Thomas  Whittaker, 
1890). 

"The  Church  Cyclopedia"  (Philadelphia,  L.  H.  Hammersly  & 
Co.,  1884). 

"Manual  of  Information  concerning  the  Episcopal  Church," 
G.  W.  Shinn,  D.D.  (New  York,  Thomas  Whittaker,  1892). 

Articles  in  various  cyclopedias. 

"The  Church  in  America,"  Bishop  Leighton  Coleman  (New 
York,  James  Pott  &  Co.,  1895).  This  is  written  from  the  High- 
church  standpoint. 


rim"  1 1  mMmtimm^  W  lA 


^ r:::^c^£^^¥C^&^^^^^    -:/    >i  '^^ ' '-  1'  -\-W---tf -H >n  ''■  ^ ■'-  -by  entreat &-eo. 

Cathedral  of  St.  John  the  Divine,  New  York. 

In  nrooess  of  erection  at  One  Himdred  and  Tenth  Street  nnd  MoruingsidePark. 
Corucr-stone  laid  St.  John's  Day,  1895.  Lonirth,  520  feet;  widtu,  29U  feet;  beigUt  oi 
oeulral  tower,  U5  teet.    Estimated  cost.  «G,uuu,UOO. 


WHY   I  AM  AN   EPISCOPALIAN 

BY  THE   REV.  WILLIA3I  E.  HUNTINGTON,  D.D., 
Rector  of  Grace  Church,  New  York  City 

CHRISTIANITY  is  something  more  than  a  form  of  thought : 
it  is  a  way  of  life.  More  strenuously  dogmatic  than  any 
other  rehgiou  that  has  ever  been,  it  is  nevertheless  persistent  in 
refusing  to  be  shut  up  to  dogma,  as  if  that  were  all.  It  owns  a 
shepherding  as  well  as  an  indoctrinating  function,  and  proposes 
not  only  to  instruct  but  to  gather  the  souls  of  men.  Its  aim  is 
the  '^making  ready  a  people"  quite  as  much  as  the  elaboration 
of  a  self-consistent  theology,  for  it  is  of  the  essence  of  the  thing 
to  be  social.  The  other  participants  in  this  discussion  appear 
to  me  to  leave  this  feature  of  Christ's  religion  too  much  in 
the  shadow.  They  have  laid  the  main  stress  upon  the  intellec- 
tual relief  afforded  l^y  the  several  systems  of  belief  they  so  ably 
represent,  and  have  touched  lightly,  if  at  all,  upon  the  value  of 
the  structural  element  in  religion,  the  effort  Christ's  gospel  is 
forever  making  to  get  itself  adequately  clothed  upon  and  housed. 
I  shall,  therefore,  win  at  least  the  credit  of  sounding  a  fresh  note 
when  I  frankly  avow  that  I  am  an  Episcopalian,  or,  to  use  the 
broader  word,  a  ^' churchman,"  not  merely  because  I  "life'thB 
forms,"  but  because  the  Episcopal  Church  has,  to  my  thinking, 
better  adaptability  to  the  role  of  reconciler,  more  of  the  qualifica- 
tions of  a  peacemaker  among  alienated  brethren,  than  any  other. 
In  this  conviction  I  may,  of  com-se,  be  utterly  mistaken.     My 

101 


102 


CORNER-STONES   OF   FAITH 


interpretation  of  wliat  has  been,  my  analysis  of  what  is,  and  my 
horoscoj^e  of  what  is  to  come,  may  all  of  them  be  hopelessly  at 
fault ;  but  we  are  speaking  out  our  minds  iu  a  free  and  friendly 
way,  and  each  man's  exhibit  of  reasons  must  pass  for  what  it  is 
worth.     No  one  of  us  arrogates  to  himself  infallibility,  or  would 

be  likely  to  find  disci- 
ples if  he  did. 

Let  me  safeguard 
myself  at  the  outset 
against  a  possible  and 
only  too  probable  mis- 
interpretation of  ni}^ 
purpose.  I  am  not 
settiug  out  to  prove 
that  there  can  be  no 
kingdom  of  heaven 
until  all  men  have 
turned  Anglican ;  my 
more  modest  ambi- 
tion is  to  show  that, 
once  the  desii^ability 
of  organic  unity  has 
been  conceded,  there 
are  substantial  rea- 
sons for  treating  with 
respect  certain  con- 
structional features 
that  belong  to  the  Episcopal  Church,  not  by  virtue  of  any  supe- 
rior sanctity  on  the  part  of  her  present  adherents,  but,  as  we  may 
say,  providentially,  by  inheritance.  Holding,  as  I  do,  with  the  late 
Bollinger,  that  ''the  want  of  a  people's  church  is  a  want  that 
cannot  be  supplied  by  anything  else,"  I  find  myself  constrained 
by  motives  of  patriotism,  as  well  as  of  religion,  to  cast  in  my  lot 
with  that  one  of  the  forms  of  organized  Christianity  in  America 
that  seems  to  me  to  offer  the  most  feasible  basis  for  reunion. 


Rev.  William  R.  Huntington,  D.D. 
Rector  of  Grace  Church,  New  York  City. 


WHY   I   AM  AN   EPISCOPALIAN  103 

Undoubtedly  the  popular  conception  of  church  unity  is  one 
that  answers  to  the  phrase  Irish  politicians  have  of  late  made  so 
familiar—''  a  union  of  hearts."  We  are  assured  Avith  vehemence 
that  what  is  wanted  is  a  Christian,  in  contradistinction  from  a 
church,  unity— a  community  of  feeling-,  a  oneness  of  sentiment, 
as  contrasted  with  any  such  unity  as  is  organic,  visible,  known 
and  read  of  all  men.  It  is  because  I  believe  the  setting  of  these 
two  things  thus  sharply  in  contrast  to  be  thoroughly  unphilo- 
sophical  that  I  am  a  churchman.  In  the  Apostles'  Creed  "  The 
Communion  of  Saints,"  or  common  fellowship  of  believers,  is  the 
complement  of  the  phrase  "The  holy  Catholic  Church."  The 
two  expressions  make  one  article  of  faith,  precisely  as  the  two 
lobes  make  one  l)rain.  A  fellowship  of  believers  who  are  one  in 
heart  and  mind  can  never  rightly  rest  content  until  it  has  trans- 
lated itself  into  a  visible  fact  as  to  which  there  can  be  no  manner 
of  mistake.  When  the  American  people  was  battling  for  its  life 
five  and  twenty  years  ago,  did  anybody  imagine  that  it  would 
have  been  a  satisfactory  conclusion  of  the  strife  for  North  and 
South  to  have  agreed  that  thenceforth  they  would  be  one  in 
feeling  and  sentiment,  but  organically  separate  ?  This  solution 
of  the  problem  was,  as  a  matter  of  fact,  frequently  urged  during 
the  conflict,  but  never  accepted,  for  the  simple  reason  that  on 
the  part  of  the  North  it  would  have  been  a  yielding  of  the  main 
point.  Church  and  state  are  in  many  points  unlike,  but  in  this 
particular  point  of  structure  are  they  so  unlike  that  unity  must 
mean  one  thing  in  the  one  sphere  and  something  utterly  unlike 
it  in  the  other?  The  truth  is,  a  mighty  impulse  toward  a  better 
unity  than  has  ever  been  is  making  itself  felt  throughout  Chris- 
tendom. God  Himself  seems  to  have  been  making  ready  for  it 
by  quickening  the  means  of  communication  between  place  and 
place,  by  breaking  down  the  barriers  which  diversity  of  manners 
and  of  language  have  created,  and  by  bringing  people  ever\^iere 
more  eifectually  face  to  face  and  hand  to  hand.  Moreover,  this 
eager  desire  for  unity  will  not  be  satisfied  with  anything  short 
of  the  real  thing.     No  mere  hand-shaking  on  platforms,  coupled 


104  CORNER-STONES  OF  FAITH 

with  effusive  offers  of  an  "  exchange  of  pulpits,"  under  stress  of 
deep  emotion,  and  in  the  face  of  admiring  audiences,  will  meet 
the  grand  emergency  or  satisfy  the  ardent  longing  of  God's  people 
to  be  one.  What  is  wanted  is  something  more  and  better  than 
'^  league,"  "  alliance,"  or  "  confederation  "—namely,  unity.  Again, 
let  me  insist  that  I  am  far  from  supposing  that  the  Episcopal 
Church  precisely  as  it  is,  unchanged  in  even  the  slightest  line  or 
feature,  is  adequate  to  the  supply  of  this  great  national  need.  I 
only  claim  for  it  a  special  fitness  for  the  task  of  mediation. 

The  three  divisions  into  Avliich  all  church  life  naturally  falls 
are  doctrine,  discipline,  and  worship.  It  is  an  ancient  classifica- 
tion, with  no  charm  of  novelty,  and  yet  I  know  of  none  other 
under  which  we  should  be  more  likely  to  do  our  thinking  to  good 
purpose.     To  begin,  then,  with  doctrine. 

In  what  mood  are  thoughtful  Americans  at  the  present  time 
contemplating  the  whole  subject  of  Christian  doctrine !  And  is 
there  anything  in  the  position  taken  by  the  American  Episcopal 
Church  with  respect  to  dogma  that  ouglit  specially  to  command 
confidence  and  win  allegiance  ?  It  will  scarcely  be  denied  that, 
in  common  with  the  other  civilized  nations  of  the  world,  we  are 
passing  through  a  season  of  unwonted  agitation  in  the  field  of 
religious  thought.  I  purposely  avoid  the  well-worn  phrase  "a 
period  of  transition,"  for  the  reascm  that  all  periods  are  periods 
of  transition,  and  it  is  not  to  be  expected  or  to  be  desired  that 
we  should  ever  reacli  the  period  of  immobility.  But  that  ours 
is,  if  not  a  faithless,  then  certainly  a  faith-questioning,  genera- 
tion, who  can  deny  ?  Everything,  without  distinction,  goes  into 
the  crucible  to  be  tried  by  fire.  The  world  of  thinking  men  seems 
to  have  resolved  itself,  for  the  time  being,  into  a  great  debating 
society,  and  from  the  roll  of  possible  subjects  of  discussion  noth- 
ing is  excluded.  Review  vies  with  review,  essayist  ^\dth  essayist, 
symposiarch  with  symposiarch,  in  setting  forth  new  readings  of 
old  creeds.  Accepted  beliefs  are  challenged  with  an  unreserve 
as  bold  as  the  haste  Avith  which  new  ones  are  welcomed  is  inde- 
cent.    The  healthy  radicalism,  which  is  so  named  because  it 


WHY  I  AM  AN  EPISCOPALIAN  105 

treats  the  plant  tlirough  tlie  roots,  gives  place  to  an  unhealthy 
radi(;alism,  which  is  so  named  because  it  pulls  up  the  plant  by 
the  roots.  The  result  is  something  very  like  a  panic,  under  stress 
of  which  some  religious  minds  have  betaken  themselves  to  a 
cloud-land  of  uncertainty,  a  misty  region  of  half-belief,  where 
nothing  is  asserted  with  heartiness  and  nothing  denied  with 
vehemence,  while  others  have  sought  refuge  upon  what  they 
trust  will  prove  the  firm  standing-ground  of  papal  infallibility. 
But  has  it  really  come  to  this  in  Christendom,  that  sober-minded 
men  and  women  must  make  their  choice  between  believing  every- 
thing and  believing  nothing:  between  wholesale  credulity  and 
stolid  incredulity ;  between  drugging  the  intellect  into  a  dead 
sleep  of  acquiescence  and  letting  it  run  wild  in  the  intoxication 
of  a  freedom  wholly  without  limit  f 

The  historic  church  of  the  English  race  says,  and  since  the 
days  of  the  Reformation  has  always  said :  "  No  ;  there  is  no  such 
hard  necessity  of  choice.  God  has  not  thus  given  us  over  to  the 
'  falsehood  of  extremes.'  Discrimination  is  the  master  word  that 
is  to  help  us  out  of  our  perplexity.  We  are  to  distinguish,  care- 
fully and  critically  to  distinguish,  between  those  truths  which 
attach  to  the  essence  of  the  religion  of  Christ  and  cannot  be 
surrendered  without  shivering  the  church  to  splinters,  and  those 
other  and  less  important  articles  of  faith  about  which  men's 
minds  are  always  liable  to  change,  partly  as  a  result  of  the  in- 
evitable law  of  action  and  reaction,  and  partly  in  consequence 
of  the  fresh  discoveries  of  unsuspected  or  only  half-suspected 
truths  which  almost  every  morning  brings  to  light." 

The  churchman  finds  this  needed  summar}^  of  essential  truths 
in  that  simple  form  of  words  which  has  stood  the  brunt  of  fifty 
generations  of  criticism— the  Apostles'  Creed.  He  plants  him- 
self upon  that  strong  confession  which  begins,  "  I  believe  in  God 
the  Father  Almighty,  Maker  of  heaven  and  earth,"  which  goes 
on  to  say,  '^  I  believe  in  Jesus  Christ  His  only  Son  our  Lord,"  and 
which  ends  with  *'the  Life  everlasting."  These  statements,  he 
reasons,  make  the  basis  of  Christianity— not  men's  argumenta- 


106  CORNER-STONES  OF  FAITH 

tions  about  them,  but  the  statements  themselves.  I  rest  myself 
on  them.  If  they  go  by  the  board,  Cliristianit}"  goes  too ;  but 
while  they  stand  the  church  stands.  While  faith  in  them  sur- 
vives, faith  in  much  else  that  is  good  and  precious  will  live  on 
too. 

Now,  is  not  this  a  sensible  position  ?  The  Romanist,  indeed, 
strives  to  turn  it  by  challenging  us  to  show  cause  why  we  should 
draw  the  line  at  this  point  rather  -than  at  another— why  we 
should  accept  the  Apostles'  Creed,  and  refuse  to  accept  the  doc- 
trinal decrees  of  the  Council  of  Trent  and  the  creed  of  Pope  Pius 
IV.  But  our  answer  is  a  sufficient  one.  We  are  content  with 
those  few  dogmas  upon  which  the  common  sense  (using  the 
phrase  in  its  large,  philosophical,  rather  than  its  colloquial,  sig- 
nification) of  the  people  of  God,  of  ^'  holy  church  throughout  all 
the  world,"  has  set  its  seal. 

Again  I  ask.  Is  it  not  an  admirably  chosen  position  ?  Does  it 
not  seem  as  if  this  church  had  been  guided  by  more  than  human 
wisdom  when,  in  that  crisis  of  her  destiny,  the  Reformation,  she 
wrote  this  simple  creed  upon  her  chancel  walls,  made  the  repeti- 
tion of  it  a  part  of  her  daily  worship,  insisted  upon  its  being 
taught  to  every  little  child  within  her  borders,  and  required 
assent  to  it  as  the  condition  precedent  of  sharing  in  her  sacra- 
mental privileges  f  Moreover,  is  it  not  a  doctrinal  position  that 
ought  preeminently  to  commend  itself  to  a  community  torn  and 
distracted  as  ours  is  by  the  many  voices  of  this  modern  world  f 
Does  it  not  offer  us  just  what  we  want— firm  anchorage,  and  yet 
rope  enough  to  let  the  ship  rise  and  fall  with  the  tossing  waves? 
Without  the  grip  of  the  anchor  the  vessel  would  presently  drift 
upon  a  lee  shore  ;  witliout  the  play  of  the  rope  it  would  be  pretty 
sure  to  founder.  Wliat  we  really  need  is  a  firm  grasp  upon 
essentials,  and  a  wise  liberty  in  all  things  else.  The  American 
mind  is  too  religious  a  mind  long  to  rest  content  with  treating 
as  an  open  question,  to  be  rediscussed  every  few  days,  or,  still 
worse,  every  Sunday,  such  momentous  matters  as  the  existence 
of  a  God  and  the  reality  of  a  life  to  come. 


WHY   I  AM  AN  EPISCOPALIAN  107 

On  the  other  hand,  the  American  mind  is  too  intelligent  a 
mind  to  be  willing  to  accept  the  utterances  of  a  foreign  ecclesi- 
astic as  its  inspired  standard  and  unerring  rule  in  matters  of 
faith  and  morals.  We  have  high  authority  for  believing  that 
wisdom  and  understanding,  counsel  and  knowledge,  are  gifts  of 
the  Holy  Ghost  to  man.  Surely  we  put  them  to  their  best  use 
when  we  discriminate  between  the  thing  that  must  be  and  the 
thing  that  need  not  necessarily  be,  between  the  meat  and  drink 
that  are  essential  to  the  soul's  healthy  life  and  those  other  foods 
of  which  we  cannot  know  with  certainty  whether  they  are  helpful 
or  harmful,  safe  or  perilous. 

So  much  for  doctrine.     I  pass  to  polity. 

It  is  plain  beyond  all  question  that  the  thought  of  governance 
entered  into  and  made  a  part  of  Christ's  purpose  with  respect  to 
His  church.  "Feed  My  sheep,"  said  He,  and  in  so  saying  im- 
plied the  whole  duty  of  caring  for  the  flock.  But  who  shall  exer- 
cise this  power  of  governance  ?  In  what  hands  is  the  authority 
vested?  Is  the  right  absolute,  or  has  it  limits?  and  if  it  has 
limits,  what  are  they?  It  is,  of  course,  easy  to  escape  the  em- 
barrassment such  questions  occasion,  by  denying  that  God  ever 
meant  His  church  to  take  on  visible  form  or  possess  outward 
organization.  If  the  true  conception  of  the  church  be  that  which 
makes  of  it  a  disembodied  spirit,  why,  then,  all  questions  of  ves- 
ture and  drapery  vanish  out  of  sight.  But  if,  with  St.  Paul,  we 
believe  that  there  was  meant  to  be  the  "one  body  "  as  well  as  the 
"  one  spirit,"  why,  then,  we  cannot  so  easily  wave  aside,  as  a  thing 
of  no  import  or  value,  this  matter  of  governance  or  discipline. 

Constitutional  episcopacy,  as  it  is  coming  to  be  called,  takes 
hold  upon  the  far  past  by  its  reverent  solicitude  to  preserve  con- 
tinuity with  the  ancient  church  through  transmitted  holy  orders  ; 
while  at  the  same  time  it  takes  hold  upon  the  living  present  by 
its  frank  recognition  of  the  right  of  the  whole  church,  laity  as 
well  as  clergy,  to  have  a  voice  in  the  making  of  the  Jaws,  and  by 
its  ready  willingness  to  receive  and  to  abide  by  those  principles 
of  representative  government  which  have  wrought  such  wonders 


108  CORNER-STONES  OF  FAITH 

in  the  modern  state.  To  many  minds  the  mention  of  the  episco- 
pate as  a  form  of  chnrch  polit}'  is  suggestive  of  absolutism.  All 
that  is  Puritan  in  the  American  character  (and  much  that  is  best 
iiL  American  character,  let  me  say  in  passing,  fairly  claims  that 
ei)ithet)  rises  up  in  protest  at  the  very  mention  of  tlie  "lord  bish- 
op," because  it  thinks  that  it  sees  in  him  the  symbol  of  arbitrary 
power.  But  fair-minded  Americans,  let  us  hope,  will  not  be  long- 
in  discovering  that,  under  a  constitutional  episcopacy,  the  lord 
bishop,  as  an  irres})onsible  functionary,  has  no  place.  May  we 
not  also  hope  that,  tliis  prtgudiee  once  removed,  the  practical 
genius  of  our  people  will  be  (pdck  to  discern  the  immense  advan- 
tages that  attach  to  a  recognition  of  the  principle  of  headship 
or  superintendence  in  such  work  as  the  (^liurch  of  Christ  in  this 
land  has  been  set  to  do  ? 

Another  point  connected  with  discipline  is  that  which  touches 
upon  the  nurture  of  childi'cn.  By  admitting  children  to  holy 
baptism  this  church  fully  commits  itself  to  the  logical  result  that 
the  littli'  ones  so  received  are  actually  and  really  made  members 
of  Christ's  body  and  heirs  presumptive  of  the  kingdom  of  heav^en. 
In  other  words,  we  believe  that  in  a  Christian  land  children  ought 
to  be  brought  up  as  Christian  children  from  the  start.  We 
would  not  hav(^  them  treated  as  '•  strangers  and  foreigners,"  but 
from  the  cradh^  upward  we  would  see  thrown  around  their  path 
all  the  safeguards  and  all  the  encoui-agements  and  all  the  helps 
the  church  can  give.  We  interpret  the  Saviour's  words,  "  Suffer 
little  children  to  come  unto  ^Me,"  as  giving  us  a  warrant  to  take 
them  to  Him  in  the  only  way  that  it  seems  possible  to  do  so,  now 
that  He  is  withdrawn  from  oui-  sight,  and,  having  brought  them 
to  Him  thus,  we  l)elieve  that  He  does  not  blame  our  faith. 

In  reply  to  Baptist  objectors,  we  insist  that  the  "burden  of 
proof"  is  (m  them,  and  not  on  us.  In  the  Jewish  church,  of 
which  our  Lord  was  by  circunuusion  a  mt^mber,  the  right  of 
little  children  to  a  place  within  the  fold  had  always  recognition. 
We  reason  that,  had  our  Lord  intended,  in  the  founding  of  His 
church,  to  depart  from  so  firndy  established  a  precedent  or  to 


WHY   I  AM  AN   EPISCOPALIAN  109 

withdraw  so  ancient  a  privilege,  He  certainly  wonld  have  said  so 
in  unmistakable  terms.  In  this  recognition  of  the  great  law  of 
continuity,  churchmen  account  themselves  to  be  in  harmony  with 
the  "  best  thought  of  to-day,  whether  in  the  churches  or  without." 
Surely  the  lambs  need  the  shelter  of  the  fold  at  least  as  really 
as  the  sheep.  I  can  readily  understand  the  flat  denial,  on  philo- 
sophical grounds,  that  any  shelter  or  resting-place  in  the  nature 
of  a  fold  is  essential  to  the  well-being  of  the  human  family.  But 
shepherds,  ancient  and  modern,  I  suspect,  would  all  agree  that 
if  any  one  portion  of  the  flock  more  than  another  needed  and 
had  a  right  to  the  protection  of  the  fold,  it  must  be  the  lambs. 
I  recall  the  little  folds  of  stone  that  dot  the  hillside  pastures  of 
the  Scottish  Highlands,  and  I  remember  thinking,  as  I  looked  at 
them,  how  very  hard  and  cold  and  unattractive  they  appeared— 
how  it  seemed  as  if  the  sheep  might  almost  as  well  be  left  to 
Avander  about  among  the  stones  and  take  their  chances  as  seek 
refuge  within  such  cheerless  walls.  And  so,  no  doubt,  it  seems 
to  some  at  times— probably  to  our  Baptist  friends  at  all  times— 
as  if  the  church's  nurture  of  children  were  a  work  so  inadequately 
performed  as  to  make  it  almost  valueless.  And  yet  I  suspect 
that  in  those  poor  huts,  built  up  of  broken  bits  of  rock,  the  life 
of  many  a  little  creature,  l)rou2:ht  in  from  the  driving  snow  or 
the  chill  wind,  has  been  kept  from  utter  perishing,  preserved 
until  the  passing  of  the  tempest— saved,  though  only  just  saved. 
Even  so,  while  we  can  see  easily  enough  how  poorly  Christ's  ideal 
of  what  His  sheepfold  was  meant  to  be  is  carried  out  in  fact, 
there  is  still  ground  for  hope  that  even  under  the  most  meager, 
the  most  utterly  inadequate,  administration  of  the  affairs  of  the 
flock,  some  blessings  are  attained  that  would  not  otherwise  have 
been  had,  some  shelter  extended  that  else  would  have  been  missed, 
and  that  the  fold  has  its  value. 

Doctrine  and  polity  disposed  of,  there  remains  the  matter  of 
worship.  Churchmen  believe  that  the  public  worship  of  Almighty 
God  ought  to  be  distinguished  from  the  ordinary  actions  of  our 
lives  by  a  special  regard  on  our  part  to  dignity  and  reverence. 


110  CORNER-STONES  OF  FAITH 

Tliey  consider  that  if  beanty  and  majesty  have  any  rightful  phace 
in  the  affairs  of  men,  that  place  is  preeminently  to  be  songht  in 
the  sanctuary.  Hence  they  are  accustomed  to  invest  their  wor- 
ship with  as  nnich  solemnity  as  possible.  They  distinguish  be- 
tween what  is  appropriate  to  private  devotion  and  what  belongs 
to  the  worship  of  the  great  congregation.  The  temper  of  the 
Book  of  Common  Prayer,  which  is  the  churchman's  manual  of 
worship,  is  alike  unfriendly  to  tawdry  and  vulgar  showiness  in 
ceremonial  on  the  one  hand,  and  to  utter  l)areness  and  rawness 
on  the  other.  A  ''  lowly  pomp,"  a  simple  majesty,  a  decent  rever- 
ence—these make  the  golden  mean  in  worship,  and  it  is  these 
which  it  is  the  aim  of  the  Prayer-book  to  secure.  There  is  the 
less  need  of  my  dwelling  upon  this  department  of  our  general 
subject,  because  the  signs  are  abundant  that  the  American  people 
are  coming  into  sympathy  with  Anglican  ways  of  looking  at  the 
matter;  for  the  question.  How  shall  we  worship?  is  one  that  is 
answering  itself  before  our  eyes  and  to  our  ears.  All  around  us 
are  evidences,  to  which  the  most  unwilling  can  scarcely  be  blind, 
that  the  architecture,  the  music,  tlie  commemorative  days  and 
seasons,  and  the  ritual  worship,  hitherto  associated  with  the  old 
church,  are  meeting  with  more  or  less  acceptance  among  our 
fellow-Christians  all  about  us. 

And  I  note  this  in  no  sneering  or  bitter  spirit,  but  simply  as 
making  for  my  argument.  It  ought^  I  think,  to  be  a  ground  of 
gratitude  and  satisfaction  to  every  right-minded  churchman  to 
observe  these  approaches,  ill-contrived  and  grotesque  as  they 
sometimes  are,  to  the  form  of  a  worship  rich  and  full.  All  such 
indications  of  a  better  understanding  and  a  more  cordial  agree- 
ment among  Christiaus  are  to  be  welcomed  as  possible  harbingers 
of  an  abiding  peace.  Moreover,  it  must  never  be  forgotten  that 
in  1888  the  entire  Anglican  communion,  at  the  lips  of  its  as- 
sembled bishops,  ])ledged  itself  not  to  insist  upon  uniformity  of 
worship  as  a  condition  precedent  to  church  unity. 

Here  I  rest  my  argument.  \Yhat  T  have  claimed  for  the  Epis- 
copal Church  as  precious  inheritances,  making  for  unity,  are 


WHY  I  AM  AN  EPISCOPALIAN  111 

these :  {a)  a  simple,  straightforward  creed,  {h)  a  reverent,  heart- 
satisfying  worship,  and  (c)  an  ancient  polity,  whereof  the  memory 
of  man  rnnneth  not  to  the  contrary.  Surely  this  is  a  happy 
combination.  Surely  the  American  people,  beset  on  the  one 
hand  by  the  solid  ranks  of  Roman  absolutism  and  harassed  on 
the  other  by  the  scattered  sharp-shooters  of  the  liberal  camp, 
may  well  think  twice  before  refusing  to  accept  it  as  the  true 
rallying-point  of  a  nation  whose  life  is  still,  in  the  main,  a  con- 
tinuation of  English  history.  Take  the  Christian  people  of  this 
land  in  the  mass— and  the  truest  definition  of  the  American 
church  is  that  which  affirms  it  to  be  made  up  of  the  whole  com- 
pany of  the  baptized  of  whatever  name— it  is  probably  true  of 
its  several  divisions  that  no  one  of  them  is  entirely  in  the  right 
upon  all  points,  and  no  one  of  them  upon  all  points  entirely  in 
the  wrong. 

It  is  clearly  desirable  that  those  who  are  more  in  the  right  and 
less  in  the  wrong  than  others  should  come  to  the  front ;  but  which 
these  are  can  be  known  only  by  the  test  of  time.  God,  by  some 
sifting  process  of  His  own,  will  ultimately  sever  the  evil  from 
the  good  and  manifest  His  church.  Meanwhile,  to  those  who 
cannot  help  thinking  that  tlie  line  taken  by  Episcopalians  in  the 
movement  for  the  promotion  of  church  unity  has  savored  of 
arrogance  I  would  commend  a  single  thought.  Much  as  we 
may  reverence  the  memory  of  those  stout  English  hearts  who 
witnessed  to  the  sincerity  of  their  convictions  by  crossing  the 
ocean  to  plant  what  they  accounted  a  purer  faith  in  this  Ameri- 
can soil,  heartih^  as  we  may  respect  their  opinions  and  highly  as 
we  may  honor  their  judgment,  there  is  a  court  of  appeal  which 
has  a  still  stronger  claim  on  our  regard,  and  that  is  the  English 
race  spread  over  the  whole  world.  Let  us  not  forget  that  we 
are  members  also  of  that.  For  combined  mental  and  moral  and 
bodily  force  the  race  in  question  stands  confessedly  in  the  fore- 
most rank  of  humankind.  Now,  instead  of  going  back  to  fight 
over  again  the  half -forgotten  battles  of  two  centuries  ago,  instead 
of  disputing  about  the  relative  amount  of  injury  endured  by 


112  CORNER-STONES   OF   FAITH 

Puritans  under  Archbisliop  Laud  on  the  one  hand  and  by 
churchmen  under  Oliver  Cromwell  on  the  other,  is  it  not  the 
more  philosophical  and  every  way  the  better  course  for  us  to  look 
at  general  results  as  they  have  been  reached  up  to  this  time,  and 
to  consider  what  they  suggest?  Doing  this,  we  find  the  fact  to 
be  that  more  people  of  English  stock  have  chosen  to  abide  by 
that  presentation  of  the  religion  of  Christ  which  is  embodied  in 
the  uses  and  methods  of  the  Episcopal  Chui-ch  than  have  chosen 
to  cast  in  their  lot  with  any  other  single  body  of  believers.  In 
other  words,  the  main  principles  which  find  expression  in  the 
Book  of  Common  Prayer  (I  speak  not  of  details)  are  the  main 
principles  upon  which  a  plurality  of  the  English-speaking  people 
have  settled  do\vn  as  the  result  of  the  great  battle  with  Rome. 
Can  we  be  fairly  charged  with  disloyalty  to  American  traditions 
if  we  lift  up  our  eyes  from  the  limited  horizon  of  our  own  local 
history  and  let  them  take  in  the  far  wider  sweep  covered  by  the 
experience  of  our  race  ?  Or,  to  put  it  in  another  way,  is  it  likely 
that  that  religion  will  prove  otherwise  than  helpful  to  the  souls 
of  men  of  which  it  can  be  said  that,  more  than  any  one  competing 
form  of  faith,  it  has  commended  itself  to  the  mind  and  conscience 
of  the  world's  dominant  race?  Again  I  ask.  Why  should  we 
renew  the  controversies  of  two  or  three  hundred  years  ago  ?  Let 
the  dead  bury  their  dead,  and  let  us  judge  matters  of  the  living 
present  on  their  own  merits,  unbiased  by  inherited  prejudice. 
Most  of  us  consider  it  foolish  on  the  part  of  a  i)orti()n  of  our 
fellow-citizens  annually  to  celebrate  the  battle  of  the  Boyne. 
Equally  idle  is  it  to  wrest  from  the  grave  the  religious  enmities 
of  the  days  of  the  Stuart  kings.  The  Pui'itan  of  those  days 
thought  the  churchman  arrogant  and  overbearing ;  the  church- 
man thought  the  Piu'itan  crotchety  and  sour.  The  Puritan  ac- 
cused the  churchman  of  laxity  of  morals  ;  the  churchman  retorted 
with  the  charge  of  hypocrisy  and  cant.  But  wliat  concern  have 
we  with  these  old  recriminations  ? 

The  objections  of  the  Puritans  to  the  Episcopal  Church  (I 
mean  the  old,  the  original,  objections)  are  practically  outlawed 


WHY  I  AM  AN  EPISCOPALIAN  113 

by  the  statute  of  limitations.  Lapse  of  time  has  emptied  them 
of  their  force,  as  anybody  can  see  by  simply  reading  for  himself 
what  the  Presbyterians  had  to  say  in  the  way  of  complaint  at 
the  Savoy  Conference  in  1G62.  Some  of  the  objections  were 
trivial  at  the  start,  and  are  now  universally  acknowledged  to 
have  been  such.  Others  of  them  came  from  the  conne(*.tion  be- 
tween church  and  state,  which,  happily,  in  this  country  has  no 
existence.  The  question  for  us  is,  Has  the  Episcopal  Church  of 
to-day,  as  a  matter  of  fact,  large  store  of  blessing  in  its  hands 
for  the  people  of  this  republic  ?  For  one,  I  honestly  and  earnestly 
believe  that  it  has  5  and,  so  believing,  abide,  in  charity  and  hope, 
a  churchman. 


Clii'ist'is  Kerurnud  Epihcojcil  Church,  Mu-higuu  Avcuuc  and  T 

Chicago. 


li-l  .>ui-<-i. 


THE   REFORMED   EPISCOPAL   CHURCH 

ORIGIN.— The  Reformed  Episcopal  Church  had  its  origin  in  the 
disaffection  of  certain  persons  by  reason  of  the  restrictions 
l)hxced  npon  them  by  the  Protestant  Episcopal  Church,  of  which 
they  were  members.  They  were  of  the  Low-church  party,  and 
were  opposed  to  certain  ritualistic  tendencies  of  the  High-church 
party;  they  ol^jected  to  the  restrictions  against  non-episcopally 
ordained  clergymen  entering  their  pulpits,  and  against  their 
officiating  in  other  Protestant  pulpits.  The  controversy  culmi- 
nated in  1873,  when  the  Reformed  Episcopal  Church  was  organized 
in  New  York,  under  the  leadership  of  the  Rev.  Dr.  George  D. 
Cummins,  Assistant  Bishop  of  Kentucky.  He  was  made  a  bishop 
of  the  new  organization.  Another  leader,  the  Rev.  Dr.  Charles 
E.  Cheney,  of  Chicago,  a  presbyter  who  liad  been  deposed,  was 
also  ordained  a  bishop.  The  church  started  with  8  clergy  and  20 
laymen  ;  in  1897  it  numbered  82  presbyters  (including  8  bishops), 
29  deacons,  115  parishes  in  the  United  States  and  Canada,  and 
about  10,000  communicants. 

2.  Organization.— There  is  a  General  Council  that  meets  an- 
nually, and  in  place  of  dioceses  the  church  has  synods  and  mis- 
sionary jurisdictions,  over  which  its  bishops  preside.  They  have 
two  orders  in  the  ministry — presbyters  and  deacons,  bishops 
being  simply  the  first  presbyters  and  not  constituting  a  separate 
house.  Ministers  of  other  denominations  are  received  without 
reordination.  They  adhere  to  the  episcopacy,  not  as  of  divine 
right,  but  as  a  very  ancient  and  desirable  form  of  church  polity. 

115 


116 


CORNER-STONES  OF  FAITH 


"  While  rejecting  as  rinscriptnral  the  notion  of  apostolic  succes- 
sion in  the  bishops,  they  hold  to  historic  succession  in  the 
episcopate.  They  regard  it  as  an  essential  feature,  not  of  all 
Christian  churches,  but  of  a  truly  episcopal  church,  that  a  bishop 
should  perpetuate  his  office,  and  that  the  episcopate  should  be 

continued     by    the 

consecration  of  each 
bishop  by  one  who 
had  similarly  re- 
ceived his  author- 
ity.'' * 

Members  of  other 
churches  are  re- 
ceived without  con- 
firmation, and  letters 
of  dismission  are 
uiven  to  those  de- 
siring to  join  other 
communions,  except 
Unitarians  and  Uni- 
versalists. 

3  Teaching.— At 
the  General  jCouncil 
thatconv(^ned  in  Chi- 
cago in  1874  articles 
of  religion  were 
adopted,  thirty-five 
in  number,  that  fol- 
low closely  the  Anglican  articles.  They  declare  their  belief 
in  the  Holy  Scriptures  of  the  Old  and  New  Testaments  as  the 
Word  of  God  and  the  sole  rule  of  faith  and  practice,  in  the 
Apostles'  Creed,  in  the  divine  institution  of  the  sacraments  of 
baptism  and  the  Lord's  Supper,  and  in  the  so-called  doctrines  of 

*  Bishop  Cheney,   in   "The  World's  Parliament  of  Religions,"  vol.  ii., 
p.  15U8. 


First  bishop  of  the  Reformed  Ei)isct)i);il  Church  (boru 
1822,  died ). 


THE   REFORMED   EPISCOPAL   CHURCH  117 

grace  as  found  in  the  Tliirt^^-nine  Articles.  The  following  doc- 
trines are  rejected  and  condemned  as  contrary  to  the  Word  of 
God:  (1)  That  the  church  of  Christ  exists  only  in  one  form  of 
ecclesiastical  polity.  (2)  That  Christian  ministers  are  priests  in 
another  sense  than  that  in  which  all  believers  are  a  "  royal  priest- 
hood." (3)  That  the  Lord's  table  is  an  altar  on  which  an  obla- 
tion of  the  body  and  blood  of  Christ  is  offered  anew  to  the  Father. 
(4)  That  the  presence  of  Christ  in  the  Lord's  Supper  is  a  presence 
in  the  bread  and  wine.  (5)  That  regeneration  is  inseparably  con- 
nected with  baptism.* 

4.  Worship.— The  Reformed  Episcopal  Church  retains  a 
liturgy.  The  Book  of  Common  Prayer  is  used  by  them,  with 
some  alterations,  which  right  they  exercise,  provided  the  sub- 
stance of  faith  be  kept.  The  liturgy  is  not  to  be  imperative  or 
repressive  of  freedom  in  prayer. 

For  further  study  see  cyclopedias,  especially  "  Concise  Diction- 
ary of  Religious  Knowledge,"  edited  by  Dr.  S.  M.  Jackson ;  also 
^'  Life  of  George  David  Cummins,"  by  his  wife. 

*  In  1871  the  bishops  of  the  Protestant  Episcopal  Church  issued  a  decla- 
ration to  the  effect  that  the  word  "regenerate"  in  the  Baptismal  Office  does 
not  ''determine  that  a  moral  change  in  the  subject  of  baptism  is  wrought  in 
the  sacrament." 


THE  MORAVIAN  CHURCH 


THE  official  name  of  this  chnrch  is  the  Unitas  Frafrnm,  or  the 
Unity  of  Brethren.  (They  mnst  not  be  confonncled  with  the 
United  Brethren,  to  be  referred  to  hereafter.)  The  more  common 
name  is  the  Moravian 
Church,  because  Moravia 
was  once  their  principal 
seat.  They  are  in  the 
claimed  apostolic  succes- 
sion, and  therefore  allied 
to  the  Episcopal  Church. 
1.  Origin.— The  Mora- 
vian Church  traces  its  ori- 
gin back  to  the  fifteenth 
centmy,  when,  in  1467, 
several  Bohemian  priests 
were  ordained  by  Wal- 
densian  bishops  who  had 
received  episcopal  ordina- 
tion from  Roman  Cath- 
olics. But  there  was  a 
revival  of  the  church  in 


General  James  Oglethorpe  (born  1696, 
died  1785).* 


*  The  leader  of  the  first  Moravians  who  settled  in  America  at  Savannah, 
Ga.,  in  1733.  "  They  came  to  improve  their  condition  and  to  afford  a  refuge 
to  the  persecuted  Protestants  of  Europe."  The  colony  received  a  royal  char- 
ter of  the  unsettled  country  between  Florida  and  South  Carolina,  and  a  grant 
of  £5000. 

119 


120  [CORNER-STONES  OF  FAITH 

1722  in  Saxony,  where  a  few  had  fled  from  persecution.  Count 
Zinzendorf  became  their  protector  and  leader.  They  soon  after 
settled  the  town  of  Herrnhut  {^'  the  watch  of  the  Lord  ").  In  1733 
a  number  of  Moravians,  led  by  General  James  Oglethorpe,  came 
to  this  country  and  settled  in  Georgia.  Five  years  after  they 
removed  to  Pennsylvania,  where  they  built  the  towns  of  Beth- 
lehem and  Nazareth. 

2.  Organization. — The  organization  of  the  Moravian  Church  is 
largely  presby  terial  or  representative.  There  are  three  provinces, 
one  on  the  Continent,  one  in  Great  Britain,  and  the  third  in 
America.  Each  is  governed  by  its  own  provincial  synod,  with  a 
board  of  provincial  elders  as  an  executive  body.  The  highest 
body  is  the  General  Synod,  which  meets  every  ten  years  in 
Herrnhut,  Germany,  composed  of  representatives  of  all  the 
provinces  and  missions.  It  ''reviews  the  life,  regulates  the 
doctrine  of  the  church,  and  receives  a  report  of  the  management 
of  the  missions."  The  provincial  elders'  conference,  however, 
attends  to  the  affairs  of  the  church  within  its  own  limits.  Each 
congregation  is  governed  by  a  conference  of  elders,  and  each  is 
divided  into  "choirs"  or  "classes"  on  the  basis  of  age  and  sex. 
Moravians  have  the  three  orders  of  the  ministry —bishops,  pres- 
byters, and  deacons.  Bishops  are  not  diocesan ;  they,  however, 
alone  ordain.  Nevertheless,  Moravians  accept  the  ordination  of 
other  Protestant  bodies.  The  lot  is  used  in  the  selection  of  bish- 
ops, but  is  not  obligatory.  Formerly  the  lot  was  used  in  mar- 
riage and  in  the  appointment  of  ministers;  marriage  by  lot  was 
abolished  in  1818. 

3.  Teaching.— The  teaching  of  the  Moravian  Church  is  sub- 
stantially that  of  most  Protestant  churches;  it  is  evangelical. 
They  seek  to  emphasize  life  above  belief,  and  therefore  have  no 
formal  creed.  Christ  is  the  center  of  Moravian  teaching.  He 
was  the  gift  of  God  as  the  Redeemer  of  the  world ;  His  death 
made  an  atonement  and  satisfaction  as  a  ground  for  the  forgive- 
ness of  sins. 

4.  Worship.— The  worship  of  the  Moravian  Church  is  liturgi- 


CORNER-STONES   OF   FAITH  121 

cal,  with  full  provision  for  free  prayer.  There  are  prescribed 
forms  for  regular  and  special  services.  The  Moravian  is  pre- 
eminently a  missionary  church.  Although  one  of  the  smallest 
denominations,  they  have  done  a  large  and  self-sacrificing  work  * 
For  further  study  see  ''The  Moravian  Church"  (in  vol.  viii. 
of  the  American  Church  History  Series),  by  Professor  J.  T.  Hamil- 
ton. In  this  will  be  found  a  full  bibliography.  Also  vol.  i.  of 
the  same  series,  ''The  Religious  Forces  of  the  United  States," 
chap.  XXX. 

*  See  the   "Missionary  Review  of  tlie  World,"  September,  1888,  "The 
Heroic  Missionary  Society." 


;r,BALD     ALEXANDER  .C' 

^f;??^^ —     ^* 


p ia\ I : ] : h s  anq,  f o i  \  d i: r s , 

PRESBYTERIAN 


IV 

THE  PRESBYTERIAN   CHURCH 

THE  fundameutal  principle  of  the  Presbyterian  system  is  the 
government  of  the  church  in  the  hands  of  representative 
bodies.  Embraced  within  this  system  are  nnmerous  denomina- 
tions, whose  characteristics  are  to  be  considered  in  this  and  fol- 
lowing chapters.  As  some  one  has  said,  "  They  are  a  lot  of  split 
P's."  It  is  to  be  noted  that  the  Presbyterian  or  representative 
system  comprises  several  chnrches  that  are  not  Presbyterian  in 
name  or  affiliations,  although  they  have  that  form  of  organiza- 
tion. The  Episcopal  Chnrcli,  alread}^  considered,  is  very  largely 
representative  ;  so  also  the  Methodists,  the  United  Brethren,  and, 
with  modifications,  the  Lutherans. 

We  will  first  give  our  attention  to  that  denomination  which  is 
form  alb/  known  as 

THE   PRESBYTERIAN    CHURCH   IN   THE  UNITED    STATES   OF   AMERICA 

It  is  commonly  known  by  the  more  simple  name  of  the  Pres- 
byterian Church.  Being  the  parent  Presb^^terian  body  in  this 
country,  it  is  left  to  the  others  to  use  distinguishing  titles.  The 
special  characteristics  of  this  church  are :  the  representative 
government ;  the  stress  laid  upon  sound  doctrine,  especially  the 
doctrine  of  the  divine  sovereignty,  w^hicli  is  the  controlling  idea 
of  their  standards ;  and  the  earnest  missionary  spii'it. 

125 


126 


CORNER-STONES  OF  FAITH 


1.  History.— When  tlie  disintegrated  elements  let  loose  by 
tlie  outburst  of  tlie  Reformation  began  to  crystallize,  one  form 

they  took  was  that 
of  Presbyterian- 
ism.  This  was  the 
form  in  Scotland, 
in  France  among 
the  Huguenots,  in 
Switzerland,  and 
among  the  Scotch- 
Irish  in  Ireland; 
and  it  became  the 
polity  of  the  Re- 
formed churches. 
It  is  claimed,  how- 
ever, that  the  faith 
and  polity  of  the 
Presbyterian 
Church  are  not 
new,  but  a  restora- 
tion of  the  polity 
and  faith  of  the 
early  Christian 
churches.  This  is 
a  claim  that  is 
made  with  equal 
assurance  by  other 
churches.  Profes- 
sor Briggs  re- 
marks :  '^  Presby- 
terianism  belongs  to  the  modern  age  of  the  world,  to  the  British 
type  of  Presbyterianism ;  but  it  is  not  a  departure  from  the  Chris- 
tianity of  tlie  ancient  and  medieval  church  ;  it  is  rather  the  cul- 


Old  Tenneiit  Clnireli,  Monmouth,  N.  J.' 
Organized  1692. 


Illustration  from  und  by  courtesy  of  the  "  Presbyterian  Observer." 


THE   PRESBYTERIAN   CHURCH  127 

mination  of  the  development  of  Christianity  from  the  times  of 
the  apostles  until  the  present  day."  * 

The  Presbyterian  Church  in  this  country  had  its  beginning 
among  the  early  settlers.  Presbyterian  principles  and  life  came 
here  chiefly  from  Scotland  and  the  north  of  Ireland,  although 
they  were  to  be  found  among  the  Huguenots  and  some  of  the 
Puritans,  especially  those  who  settled  in  Virginia  and  Maryland. 
The  bone  and  sinew  of  the  church  was  Scotch-Irish.  The  first 
presbytery  was  organized  in  Philadelphia  in  1705 ;  and  the  first 
synod,  composed  of  three  presbyteries,  was  formed  in  1716.  The 
first  General  Assembly  convened  in  Philadelphia  in  1789.  A 
constitution  of  the  national  Presbyterian  Church  was  framed  at 
that  time,  and  the  Westminster  creeds  were  adopted,  with  slight 
alterations— mostly  such  as  the  conditions  of  the  nation  required. 
At  that  time  there  were  about  eighteen  thousand  communicants. 

The  Presbyterian  Church  was  one  of  the  few  that  had  a  steady 
growth  prior  to  the  Revolution.  Its  members  took  an  active  part 
in  the  promotion  of  American  in)erties.  The  Scotch-Irish  were 
an  important  factor  in  the  struggle  for  freedom  and  in  the  estab- 
lishment of  enduring  foundations.  John  Witherspoon,  president 
of  Princeton,  was  a  member  of  the  Congress  that  put  forth  the 
Declaration  of  Independence,  and  had  not  a  little  to  do  with  its 
adoption,  t 

While  there  were  those  in  New  England  who  opposed  the  Pres- 
byterian Church,  there  were  others  who  were  ready  to  fraternize. 
In  Connecticut  especially  Presbyterianism  had  its  influence.  The 
Congregation al  churches  were  semi- Presbyterian.  As  Dr.  Dexter 
has  said,  it  was  "  a  Congregationalized  Presbyterianism,"  which 
''  had  its  roots  in  one  system  and  its  branches  in  another."  There 
were  no  sharp  sectarian  differences  between  the  two  bodies  until 
the  present  century.  In  this  connection  will  be  remembered  the 
Plan  of  Union,  which  lasted  from  1801  to  1837.     This  '^Presby- 

*  "American  Presbyterianism,"  p.  4. 

t  See  Sloane,  ''The  French  War  and  Revolution,"  p.  227;  also  "Proceed- 
ings of  Scotch-Irish  Society  of  America"  (1889),  p.  183. 


128 


CORNER-STONES   OF   FAITH 


gational"  system,  as  it  has  been  called,  provided  for  a  mutual 
forbearance  and  accommodation  between  the  two  denominations 
in  the  new  settlements  of  the  West,  i.e.,  west  of  the  Hudson 
River. 

Among  those  identified  with  the  early  hf e  of  the  Presbyterian 
Church  in  this  country  were  Francis  Doughty,  who  preached  in 
New  Amsterdam,  having  come  from  New  England,  and  after- 
ward in  Maryland,  about  the  seventeenth  century;  Jedidiah 
Andrews,  a  graduate  of  Harvard  College,  who  began  preaching 


Princeton  College,  New  Jersey. 
Chartered  October  22,  1746;  this  building  opened  in  1747. 

in  Philadelphia  in  1G98 ;  and  Francis  Makeniie,  who  came  from 
Ireland  to  Maryland  in  1683,  and  whose  coming  and  work  marked 
a  new  era  in  the  development  of  American  Presbyterianism. 
William  Tennent,  who  emigrated  from  Ireland,  established  the 
first  Presbyterian  school  in  America,  the  "  Log  College,"  at  Ne- 
shamin}^,  Pa.  His  son  Gilbert  was  an  ardent  revivalist,  and 
was  associated  with  Whitefield  when  he  was  in  this  country. 
Richard  Treat,  of  Milford,  Conn.,  was  installed  by  the  Phila- 
delphia Presbytery  in  1731.  Joseph  Treat  was  installed  in 
1762  as  associate  pastor  of  the  First  Presbyterian  Church,  New 


THE    PRESBYTERIAN   CHURCH 


129 


York  *  Presbyterians  have  always  been  earnest  advocates  of  an 
educated  ministry.  Princeton  Theological  Seminary  was  estab- 
lished in  1812,  the  college  having  been  opened  in  1747. 

The  Presbyterian  ship,  like  others,  had  troubled  seas  through 


Rev.  George  Whitefield  (1714-70).t 

which  to  sail.  Several  denominations  (to  be  mentioned  hereafter) 
have  grown  out  of  dissensions  within  the  Presbyterian  Church. 
In  1838  occurred  the  separation  between  the  Old  and  New  School. 

*  During  the  Revolutionary  War  the  congregation  scattered,  and  all  the 
ministers  left  the  city. 

t  Under  the  pulpit  of  the  "  Old  South "  Presbyterian  Church,  Newbury- 
port,  Mass.,  Rev.  George  ^Tiitefield  was  buried  at  his  own  request.  In  one 
corner  of  the  building  is  erected  a  cenotaph  of  Italian  marble  bearing  upon 
its  face  this  inscription :  "  This  cenotaph  is  erected  with  affectionate  vener- 


130  CORNER-STONES   OF   FAITH  ^^~- 

The  New  School  was  made  up  of  those  who  had  been  influenced 
by  the  New  England  theology,  while  the  Scotch-Irish  elements, 
for  the  most  part,  were  conservative.  Union  Theological  Semi- 
nary, organized  in  1836,  was  the  leading  institution  of  the  New 
School,  and  Princeton  of  the  Old  School.  Although  a  union  of 
the  dissevered  members  was  effected  in  1869,  there  are  to-day 
two  quite  distinct  types  of  theological  thought  and  teaching 
represented  by  these  institutions  and  their  following;  but  the 
church  is  one  body  in  life  and  activity.  Recent  discussions  in 
the  General  Assembly  over  the  revision  of  the  confession  and  the 
relation  of  the  seminaries  to  the  Assembly,  and  in  the  trials  of 
Professor  Briggs  and  Professor  Smith,  reveal  the  two  schools  of 
thought;  but  it  is  devoutly  to  be  hoped  that  the  conservatives 
will  not  be  so  rigid  noi*  the  New  Sehool  so  aggressive  as  to  pre- 
cipitate a  division.  This  does  not  seem  likely.  These  are  days 
for  unity,  and  not  division.  Tlic  Presbyterian  Churcli  has  always 
been  strong  in  its  distingnished  laymen.  Judge  William  Strong, 
of  the  United  States  Supreme  Court,  William  E.  Dodge,  the 
eminent  New  York  merchant  and  ])hilanthropist,  ex-President 
Benjamin  Harrison,  and  Governor  James  A.  Beaver,  of  Penns}'!- 
vania,  were  among  its  c^lders. 

2.  Organizatiox.  — The  organization  of  the  Presbyterian 
Church  is  a  gradation  of  judicatories  with  representative  author- 
ity ;  it  is  a  united  bod}^  under  the  rule  of  chosen  representatives 

ation  to  the  ineniory  of  the  Uov.  George  Whiteliekl,  horn  at  Gloucester, 
Enghind,  Deceniljer  16,  1714;  educated  at  Oxford  Uuiversity ;  ordained 
1736.  In  a  ministry  of  tliirty-four  years  he  crossed  the  Atlantic  thirteen 
times,  and  preacbsd  more  than  eighteen  tliousand  sermons.  As  a  soldier  of 
the  cross-  hum'vjle,  devout,  ardent — lie  put  on  the  whole  armor  of  God,  pre- 
ferring the  honor  of  Christ  to  his  own  interest,  repose,  reputation,  or  life. 
As  a  Christian  orator,  his  deep  piety,  disinterested  zeal,  and  vivid  imagina- 
tion gave  unexampled  energy  to  his  look,  action,  and  utterance.  Bold,  fer- 
vent, pungent,  and  popular  in  his  eloquence,  no  other  uninspired  man  ever 
preached  to  so  large  assemblies,  or  enforced  the  simple  truths  of  the  gospel 
by  motives  so  powerful  on  the  hearts  of  his  hearers.  He  died  of  asthma  at 
Newburyport,  Mass.,  September  30,  1770,  suddenly  exchanging  his  life  of 
unparalleled  labors  for  eternal  rest." 


THE   PRESBYTERIAN   CHURCH 


131 


of  the  churclies.  The  governing  bodies  are  sessions,  presbyteries, 
synods,  and  General  Assembly.  The  session  is  the  governing 
body  of  the  local  church ;  it  is  composed  of  the  pastor,  or  pastors, 
and  elders.  The  elders,  called 
ruling  elders,  are  elected  by  the 
congregation  as  their  representa- 
tives ;  the  number  varies  accord- 
ing to  the  size  of  the  church,  and 
they  act  either  for  life  or  for  a 
term  of  years,  according  to  the 
choice  of  the  congregation.  With 
the  session  rests  the  admission 
and  dismissal  of  members  of  the 
church,  the  administration  of  its 
discipline,  the  general  manage- 
ment of~the  affairs  of  the  church  ; 
and  they  appoint  from  their  num- 
ber delegates  to  the  presbytery 
and  synod.  Besides  the  minis- 
ters and  elders,  each  church  has 
deacons  and  trustees  elected  by 
the  congregation.  The  duties  of 
the  deacons  generally  are  to  see 
to  the  poor  of  the  congregation, 
to  look  after  the  special  collec- 
tions for  the  boards  of  the  church, 
and  to  provide  the  bread  and  wine 
for  the  communion.  The  trus- 
tees, as  in  other  churches,  take 
care  of  the  temporal  and  finan- 
cial aif  airs  of  tlie  church  as  a  cor- 
poration. Thev  are  nominal  Monument  of  John  Witherspoon 
title-holders    and    custodians    of       O^oni  1722   died  1794),  Fainnount 

Park,  Philadelphia, 
the  church  property,  but  in  the  president  of  Princeton  CoUeffe,  and 

rt   ,T  i.      .e  n        T         signer  of  the  Declaration  of  Indepen- 

use  of  the  property  for  all  ren-      dence. 


f-1 


Presbyterian  Cliureh  at  Jamaica,  Long  Island,  N.  Y. 

Erected  on  land  Ixjuglit  of  the  Indians  in  1056;  claimed  to  be  the  oldest  Presbyterian 

church  in  America. 


THE    PRESBYTERIAN   CHURCH  133 

gious  pui-poses  the  trustees  are  under  the  control  of  the  session. 
The  pastor  is  called  by  the  church,  tlie  call  passing  through  the 
presbytery.  If  the  minister  goes  out  of  the  bounds  of  his  pres- 
bytery he  is  dismissed  to  that  within  whose  jurisdiction  he  goes. 
The  session  of  each  church  is  the  sole  judge  of  the  advisability 
of  receiving  a  person  into  membership.  If,  on  examination  by 
the  session,  the  applicant  gives  evidence  of  being  truly  converted 
and  of  trying  to  live  a  Christian  life,  he  is  accepted  by  a  vote 
of  the  session  and  publicly  received  into  the  fellowship  of  the 
church.  The  members  of  the  church  have  no  voice  in  receiving 
or  dismissing  members.  Persons  are  received,  also,  by  letter 
from  other  churches,  and  letters  are  also  given. 

A  presbytery  "consists  of  aU  the  ministers,  in  numbers  not 
less  than  five,  and  one  ruling  elder  from  each  congregation,  within 
a  certain  district."  The  power  of  the  presbytery  is  a  general 
supervision  of  the  churches  in  its  district :  the  right  to  examine 
and  approve  or  censure  the  records  of  church  sessions ;  to  examine 
and  license  candidates  for  the  ministry ;  to  ordain,  install,  remove, 
and  judge  ministers ;  to  form  or  receive  new  churches ;  to  unite 
or  divide  congregations  at  the  request  of  the  people;  and  to 
consider  questions  of  doctrine  and  discipline.  The  term  "  col- 
legiate church  "  is  applied  to  a  church  with  more  than  one  pastor, 
and  especially  to  one  having  two  or  more  congregations  which 
are  under  one  session. 

A  synod  is  a  convention  of  ministers  and  elders  within  a  large 
district,  including  at  least  three  presbyteries ;  the  size  and  bounds 
are  determined  by  the  conditions  and  needs.  A  synod  has  jurisdic- 
tion over  the  presbyteries  — appellate,  and  not  an  original,  jurisdic- 
tion.   Measures  may  be  proposed  by  it  to  the  General  Assembly. 

The  General  Assembly  is  the  highest  judicatory  of  the  Presby- 
terian Church.  It  consists  of  an  equal  number  of  ministers  and 
elders  from  each  presbytery,  one  minister  and  one  elder  for  every 
twenty-four  ministers  or  fraction  thereof,  not  less  than  twelve  in 
each  presbytery.  Meeting  once  a  year,  it  has  general  superin- 
tendence over  the  concerns  of  the  whole  church ;  it  is  the  final 


W^:^^&-^- 


i->/'    -^^.^Sfc-C 


A  Sod  Cbureli  in  Dakota. 


rscenes  in  Presbyterian  liome  missiounry  work  in  tlie  extreme  north  aiirt  south  of 
ir  pninitrv.     These  views  are  siven  by  courtesy  ot  Kev.  D.  J.  McMillan,  l>.i>., 


our  country.     These  views  are  given  by  courtesy 
secretary.] 


First  Presbyterian  Church  and  Manse,  Miami,  Southern  Florida. 


THE   PRESBYTERIAN  CHURCH 


13.^ 


authority,  and  decides  all  controversies  respecting  doctrine  and 
discipline.  Delegates  to  the  General  Assembly  are  elected  by 
the  presbyteries. 

3.  Teaching.— The  central  and  controlling  teaching  of  the 
Presbyterian  Church  is  the  sovereignty  of  God.  Their  theology 
in  general  is  what  is  known  as  Calvdnism.*  Presbyterians  hold 
the  generally  accepted 
truths^  such  as  are  ex- 
pressed in  the  Apostles' 
Creed,  but  they  have  their 
distinctive  teaching.  The 
main  feature  of  conserva- 
tive Presbyterian  teaching 
is  that  God  determines 
who  are  to  be  saved.  The 
whole  race  having  become 
sinful  througli  the  fall  of 
the  first  man,  God  might 
have  left  them  under  the 
curse,  but  He  has  predes- 
tined some  men  to  everlast- 
ing life,  out  of  the  wise  and 
holy  counsel  of  His  own 
will,  and  not  because  of  the 
foreseen  faith  and  obedi- 
ence of  the  elect,  leaving  the 
rest  to  the  just  recompense  of  their  sins.  For  those  thus  elected, 
who  are  wholly  unable  to  deliver  themselves  from  their  condition 
of  total  depravity,  there  is  provided  a  full  and  sufficient  satisfac- 
tion in  the  atonement  of  Jesus  Christ.  Theirs  is  a  system  of  divine 
decrees ;  the  fundamental  principle  is  that,  '^  God  being  the  sum  of 
all  perfection,  He  can  have  no  higher  end  than  the  manifestation  of 
His  own  glory."  They  are  very  zealous  for  the  Bible  as  the  "  very 
Word  of  God."  '^The  sovereignty  of  God  involves  the  sover- 
*  See  the  "  Treasury  Magazine  "  for  October,  1895,  p.  443. 


Albert  Barnes. 

Pastor  First  Presbyterian  Cliiircli,  Philadel- 
pliia,  1830-70. 


The  Fifth  Avenue  Presbyterian  Clmreh,  Fifty-fifth  Street,  New  York. 


THE  PRESBYTERIAN  CHURCH 


137 


eignty  of  God's  Word."  *    It  is  the  only  supreme,  infallible  rule  of 
faith  and  practice ;  it  is  inspired  in  every  part  of  it,  and  is  inerrant. 
There  is  a  considerable  minority  among  the  Presbyterians  who 
desire  a  modification  of  the  "hard  points"  of  doctrine;  they 
have  somewhat  modified 
them  in  their  own  theolog- 
ical thinking.    There  are 
many  leading  men  of  the 
church  who  say,  with  Dr. 
Van  Dyke  :  "  We  want  to 
get  reprobation,  or  abso- 
lute foreordination  to  be 
damned,  out  of  the  con- 
fession. It  is  superfluous, 
unscriptural,        unevan- 
gelical,   a   horrible   doc- 
trine."   Or,  with  the  late 
Dr.  McCosh:   "There  is 
a  want  in  our  confession 
of  a  clear  and  prominent 
utterance,    such    as    we 
have    in    the    Scripture 
everywhere,  of  the  love 
of  God  to  all  men,  and 
of  the  free  gift  of  Jesus 
Christ,  and  of  salvation 
to  all  men,  not  to  the  elect  alone."     Meetings  of  the  General 
Assembly  for  the  past  few  years  have  made  prominent  the  pres- 
ence of  these  two  schools  of  tho  tight.     It  does  not  come  within  our 
scope  to  dwell  upon  the  trials  of  Professor  Briggs  and  of  Professor 
Smith,t  nor  to  enter  into  a  discussion  of  the  questions  involved. 

"  Dr.  W.  H.  Roberts,  in  "The  Presbyterian  System,"  p.  9  (Philadelphia, 
Presbyterian  Board  of  Publication,  1895). 

t  The  former  was  suspended  from  the  Presbyterian  ministry  in  1893,  and 
the  latter  in  1894. 


William  E.  Dodge  (1805-83). 
Philautliropist. 


138 


CORNER-STONES  OF  FAITH 


The  written  standards  of  the  church  are  the  Westminster 
Confession,  the  Longer  and  Shorter  Catechisms,  the  Directory  for 
Worship,  the  Book  of  Discipline,  and  the  Form  of  Government. 
4.  Worship.— The  worship  of  the  Presbyterian  Church  is 
without  liturgy.  "  The  genius  of  Presbyterianism  repudiates  a 
prescribed  liturgy."  They  teach  that  the  worshiper  has  free  in- 
tercourse with  God  without  the  mediation  of  a  priest,  and  ought 

not  to  be  hindered  by  hu- 
man devices.  Jesus  Christ 
is  the  only  Priest  and  Me- 
diator between  God  and 
man.  In  many  Presbyte- 
rian churches  the  worship- 
ers stand  during  prayer. 
This  was  formerly  more 
common  than  now.  Pres- 
byterians accept  and  ob- 
serve the  two  sacraments 
of  baptism  and  the  Lord's 
Supper.  The  mode  of  bap- 
tism is  sprinkling,  though 
other  forms  may  be  used 
if  desired  ;  infant  baptism 
is  practised  and  is  enjoined. 
"  Presbyterianism  recog- 
nizes it  as  a  chief  duty  of 
the  church  to  keep  the 
truth  ever  before  the  mind 
of  the  people."  Reading  and  study  of  the  Bible  and  instruction 
occupy  a  large  place.  A  mid-week  meeting  of  prayer  and  con- 
ference is  held  by  Presbyterian  churches,  in  wliich  the  laymen 
take  part.  A  large  and  impoitant  missionary  and  educational 
work  is  carried  on  at  home  and  abroad  by  the  Presbyterians. 
It  is  done  through  eight  boards,  which  are  corporate  bodies. 


William  Strong. 
United  States  Supreme  Judge,  1870-80. 


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Presbyterian  Building,  Fifth  Avenue  and  Twentieth  Street,  New  York. 


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WHY  AM  I  A  PRESBYTERIAN? 


THE  simplest  answer  to  the  question,  "Why  am  I  a  Presby- 
terian ? "  would  be  that  I  was  born  and  reared  in  that  com- 
munion. One  of  my  maternal  ancestors  was  for  more  than  haK 
a  century  the  pastor  (in  Morristown,  N.  J.)  of  the  only  Presby- 
terian church  at  whose  sacramental  table  George  Washington 
ever  sat.  What  I  originally  received  by  inheritance  I  have  con- 
tinued to  hold  by  the  convictions  of  judgment  and  experience. 

The  ecclesiastical  polity  of  no  one  denomination  of  Christians 
has  a  complete  model  in  the  New  Testament;  but  the  Apostle 
Paul  gave  us  both  our  name  and  some  helpful  hints  when  he 
wrote  to  Timothy,  ''  Neglect  not  the  gift  that  is  in  thee,  which 
was  given  thee  by  prophecy,  with  the  laying  on  of  the  hands  of 
the  presbytery."  Paul  and  his  fellow-apostles  also  gave  us  two 
of  our  distinctive  features— the  parity  of  the  ministry,  and  the 
office  of  the  eldership.  There  was  the  ovum  of  a  General  As- 
sembly in  that  convocation  of  apostles  and  elders  at  Jerusalem 
which  sent  out  its  deliverances  to  the  Gentile  brethren  of  Antioch 
and  Syria.  We  have  "  bishops  "  in  our  denomination  ;  but  they 
are  not  set  in  authority  over  other  ministers  or  over  a  territorial 
diocese,  but  simply  in  the  oversight  of  their  own  flock ;  every 
installed  pastor  is  a  bishop.  Ours  is  not  a  religious  democracy, 
but  rather  a  republican  or  representative  form  of  government. 
The  ruling  elders  are  the  representatives  of  the  people,  chosen 

141 


142 


CORNER-STONES  OF  FAITH 


by  them  for  the  purpose  of  exercising  government  and  discipline 
in  conjunction  with  the  pastor.  We  also  have  deacons,  whose 
business  it  is  to  take  care  of  the  poor  and  to  administer  the 
charities  of  the  church ;  in  many  of  our  chiu'ches  they  also  dis- 
tril)ute  the  elements  at  the  celebration  of  the  Lord's  Supper. 

Our  normal  legislative  body  and  the  fountain-head  of  ecclesias- 
tical authority  is  the  presbytery,  which  consists  of  all  the  minis- 
ters and  one  ruling  elder 
from  each  congregation 
within  a  certain  district. 
The  presbytery  has  pow- 


er  to  examine  and  li- 
cense candidates  for  the 
ministry ;  to  ordain,  in- 
stall, remove,  or  judge 
ministers;  to  examine 
the  records  and  proceed- 
ings of  each  church ;  to 
settle  all  questions  of 
doctrine  or  discipline ; 
and  to  condemn  erro- 
neous opinions  which 
injure  the  purity  or 
peace  of  the  whole 
church.  The  General 
Assembly  is  our  highest 
judicial  body,  and  rep- 
resents all  the  presbyte- 
ries; but  it  has  no  legislative  powers,  for  every  new  law  or 
change  in  the  constitution  must  be  submitted  to  the  different 
presbyteries,  and  a  majority  of  the  presbyteries  is  required  in 
order  to  its  adoption.  No  ecclesiastical  polity  ever  de\dsed  by 
man  is  absolutely  perfect ;  but  for  those  who  like  strong,  well- 
ordered  representative  government,  firm  and  yet  not  inflexible, 
Presbyterianism  is  just  about  the  thing  that  they  like.     The 


Theodore  L.  Cuyler. 


WHY  AM  I  A  PRESBYTERIAN?  143 

great  President  Jonathan  Edwards  (who,  until  jnst  before  his 
death  at  Princeton,  did  not  belong  to  our  denomination)  once 
said :  "  The  Presbyterian  imij  has  always  appeared  to  me  the 
most  agreeable  to  the  Word  of  God  and  to  the  reason  and  the 
nature  of  things."  To  which  sentiment  I  beg  leave  to  utter  my 
humble  ^^Amen." 

Its  system  of  doctrine  is  of  vastly  more  importance  to  a  church 
than  its  system  of  government.  The  one  appertains  to  form, 
and  the  other  to  substance ;  for  we  do  not  subscribe  to  the  pre- 
posterous modern  notion  that  "  doctrine  is  only  the  skin  of  truth 
set  up  and  stuffed."  The  Bible  is  our  sovereign  creed,  and  we 
hold  it  to  be  divinely  inspired  and  the  one  only  infallible  rule  of 
faith  and  practice.  Presbyterianism  frowns  on  the  whole  ruth- 
less and  revolutionary  school  of  biblical  criticism  ;  the  "  scholar- 
ship "  which  rejects  the  supernatural  and  dishonors  the  dicta  of 
Jesus  Christ  we  reject.  Our  interpretations  of  the  most  vital 
truths  revealed  in  the  Holy  Scriptures  are  contained  in  that 
venerable  confession  of  faith  prepared  by  that  wise  assembly  of 
masters  in  Israel  which  met  at  Westminster  just  two  hundred 
and  fifty  years  ago.  To  those  shallow  scoffers  who  are  wont  to 
sneer  at  this  solid  structure  of  theology  we  say,  "  Build  better  if 
you  can,"  Its  cardinal  features  are  conden  sed  into  what  is  known 
as  the  '^  Shorter  Catechism."  Our  confession  of  faith  affirms  the 
great  pillar  truths  of  the  Trinity,  the  sovereignty  of  Jehovah, 
the  divinity  of  the  Lord  Jesus  Christ,  the  quickening  and  sanc- 
tifying work  of  the  Holy  Spirit,  the  atonement,  regeneration, 
adoption,  the  resurrection,  and  the  final  judgment;  it  embodies, 
in  fact,  the  evangelical  doctrines  of  grace  dear  to  Christ's  fol- 
lowers in  all  denominations.  It  is  not  a  faultless  symbol  of  faith. 
The  seventh  article  of  the  chapter  on  God's  decrees  contains  a 
statement  of  what  is  known  as  the  doctrine  of  ^'pretention"— a 
theory  which  is  rarely  held,  and  never  preached,  among  us.  Its 
utterances,  also,  in  regard  to  the  salvation  of  infants  are  unhap- 
pily worded,  and  have  been  the  occasion  of  no  little  misrepresen- 
tation and  gross  caricature.     When  a  minister  is  ordained  he  is 


144  CORNER-STONES  OF   FAITH 

expected  to  accept  this  ^^  confession  for  substance  of  doctrine," 
but  latitude  of  opinion  is  allowed  in  the  non-essentials. 

Presbvterianism  recognizes  and  requires  a  thoroughly  educated 
ministr3\  In  John  Knox's  time  ''  the  kirk  and  the  scule  "  went 
together,  and  they  do  so  still ;  no  denomination  in  our  land  has 
a  higher  standard  of  culture  in  its  colleges  and  theological  semi- 
naries, and  none  does  more  for  popular  education.  While  it 
gives  wide  scope  to  the  Christian  activities  of  the  laity,  both  male 
and  female,  I  luive  often  wished  that  it  made  more  provision  for 
the  employment  of  lay  preachers  and  exhorters,  who  are  so 
effective  in  the  Methodist  body.  Women  are  not  formally  or- 
dained to  the  sacred  ministry,  but  we  have  no  law  Avhich  forbids 
their  being  lieard  in  religious  and  l)enevolent  assemblies. 

Toward  sistc^r  churches  we  are  thoroughly  catholic.  While 
one  denomination  l)ars  its  pulpits  against  all  clergymen  who  have 
not  been  prelatically  ordained,  Presbyterianism  welcomes  to  its 
pulpits  all  evangelical  ministers  of  every  name ;  and  while  an- 
other denomination  excludes  from  its  communion-table  those 
who  have  not  been  immersed,  Presbyterianism  makes  no  par- 
ticular mode  of  liaptism  essential  to  church-membership.  We 
cordially  join  with  other  denominations  in  all  Christian  societies 
and  benevolent  enterprises,  and  no  otlier  outstrips  us  in  gener- 
ous contril)utions.  It  has  been  playfully  suggested  that  in  New 
York  the  City  Bible  Society  be  called  the  Preshi/ferian  Bible 
Society  outright.  In  tln^  grand  enterprises  of  home  and  foreign 
missions  the  (».hnrch  of  Alexander  Duff  and  David  Livingstone, 
of  the  Jesups  and  Sheldon  Jackson,  has  risen  to  the  full  measure 
of  its  stewardship. 

As  it  is  good  to  live  in  a  big  country,  so  it  is  a  good  thing  to 
l)elong  to  a  big  church.  It  Avidens  one's  horizon  and  saves  from 
a  narrow  provincialism.  Presbyterianism.  with  all  its  various 
wings  and  branches,  ranks  the  third  among  all  the  evangelical 
denominations  in  America:  and  if  we  add  all  those  who  adopt 
the  same  faith  and  form  of  government  in  Europe,  then  the 
Presbyterian  is  not  outnumbered  by  any  Protestant  denomina- 


WHY  AM   I  A   PRESBYTERIAN?  145 

tion  in  Christendom.  Of  its  history  we,  its  loyal  sons,  may  well 
be  i:)roud.  It  has  always  stood  for  the  sovereignty  of  God,  for 
the  authority  of  conscience,  for  civil  liberty  and  the  majesty  of 
law.  Its  literature  has  enriched  all  libraries.  In  Europe  it  can 
point  to  its  Knox,  its  Calvin,  and  its  Chalmers  ;  in  America  to  its 
Edward  Robinson,  its  Alexanders,  its  Hodge,  its  Barnes,  and 
other  great  leaders  in  theology,  in  scholarship,  and  in  practical 
religion.  Its  pulpits  have  exalted  the  sin-atoning  Lamb  of  God  5 
millions  of  precious  souls  have  been  converted  in  its  sanctuaries. 
Its  stiffly  vertebrated  theology  has  imparted  backl)one  to  the 
popular  conscience,  and  its  iron  has  entered  into  the  nation's 
blood.  Hard-headed,  long-winded,  and  stout-hearted,  Presby- 
terianism  has  marched  on  down  through  the  centuries,  "with 
cunning  in  its  ten  fingers,  and  strength  in  its  right  arm  " ;  and, 
for  one,  I  am  not  ashamed  to  answer  "  Why  am  I  a  Presbyte- 


rian 


'?" 


^j~tLA  w^^. 


Old  Soutli  rinm-li  (Pi'.'sl.ytcriaii),  Xowlniryport,  :\r;iss. 
Organized  174G.   ITcre  George  Wliitctiekl  preached,  and  was  buried  beneath  the  piilint  in  1770. 


THE   PRESBYTERIAN   CHURCH   SOUTH 

THE  formal  title  of  this  body  is  the  Presbj^terian  Church  in  the 
United  States.  It  was  organized  in  1861  by  the  Presbyteri- 
ans south  of  the  Potomac  and  Ohio  rivers,  under  the  name  of  the 
Presbyterian  Church  in  the  Confederate  States  of  America ;  the 
name  was  changed  as  at  present  at  the  close  of  the  Civil  War. 
The  Southern  Presbyterian  Church,  however,  traces  its  origin  to 
the  early  Huguenot  exiles  who  settled  in  the  Carolinas  and  Flor- 
ida before  the  Pilgrims  came  to  Plymouth  Rock,  and  English 
Presbyterians  who  came  to  Virginia  in  its  earliest  days.  These 
were  reinforced  by  the  preaching  of  Francis  Makemie  in  eastern 
Virginia  and  Maryland,  and  by  immigration,  before  the  Revolu- 
tion, into  Virginia  and  North  Carolina,  of  Scotch-Irish  Presbyte- 
rians from  Pennsylvania.*  The  Southern  Presbyterians  were 
mostly  connected  with  the  General  Assembly  before  its  separa- 
tion into  the  Old  and  New  School  branches  in  1837;  and  the 
larger  part  adhered  to  the  Old  School  branch,  and  remained  in 
that  connection  till  the  outbreak  of  the  Civil  War. 

The  cause  of  the  disruption  and  of  the  formation  of  the  Pres- 
byterian Church  South  was  the  adoption  of  the  "Spring  Resolu- 
tions" by  the  Old  School  Assembly  at  Philadelphia,  in  May,  1861. 
They  were  introduced  by  Dr.  Gardiner  Spring,  of  the  New  York 
Presbytery,  and  declared  that  it  was  the  duty  of  Presbyterians 
to  support  the  government  and  preserve  the  Union.  They  were 
adopted  by  a  vote  of  one  hundred  and  fifty-six  to  sixty-six,  the 

*  See  Hays,  "Presbyterianism,"  p.  479. 
147 


148 


CORNER-STONES   OF   FAITH 


minority  objecting  to  considering  political  issues ;  among  them 
were  some  men  from  tlie  loyal  States,  like  Dr.  Charles  Hodge. 
But  underlying  the  objections  to  the  declaration  and  to  the  con- 
sideration of  political  issues  by  the  church,  on  the  part  of  the 
Southern  Presbyterians,  there  were  sectional  differences.  For 
these  reasons  the  minority  withdrew,  and  they  remain  separate 
from  the  Northern  Presbyterian  Church,  with  which  they  are  in 

substantial  agreement  in 
teaching  and  govern- 
ment. The  Presbyterian 
Church  South  lays  spe- 
cial emphasis  on  this, 
that  ^'synods  and  coun- 
cils are  to  handle  or  con- 
clude nothing  but  that 
which  is  ecclesiastical." 
In  1863  it  was  increased 
by  the  union  with  the 
United  Synod  South, 
which  had  withdrawn 
from  the  New  School  As- 
sembly in  1857  because 
of  the  strong  opposition 
then  taken  by  that  As- 
sembly to  slavery.  It 
Avas  further  increased  in 
1869  by  the  Synod  of 
Kentucky,  and  in  1874  by  a  part  of  the  Synod  of  Missouri. 

This  church  carries  on  missionary  work  through  committees 
elected  annually  by  the  General  Assembly  and  directly  respon- 
sible to  that  body.  Some  steps  toward  cooperation  between  the 
Presbyterians  North  and  South  have  been  taken.  A  plan  for 
cooperation  in  home  and  foreign  missions  and  in  freedmen's 
work  was  agreed  to  in  1889.  "  Both  churches  are  unquestionably 
at  present  in  cordial  fraternal  relations." 


Rev.  James  Henley  Thorn  well,  D.D.,  LL.D. 
Born  1812,  died  1862. 


THE   CUMBERLAND   PRESBYTERIAN  CHURCH 

THE  Cumberland  Presbytery,  from  which  this  church  origi- 
nated, was  organized  as  a  separate  body  in  1810.  The  former 
Presbytery  of  Cumberland  had  been  dissolved  by  the  Synod  of 
Kentucky  in  1806,  because  they  had  ordained  to  the  ministry 
men  unqualified  by  literary  attainments  or  theological  views. 
This  action  of  the  synod  was  violently  condemned  by  the  pres- 
bytery, and,  indeed,  was  not  wholly  approved  by  the  General 
Assembly  in  1807,  which  advised  the  synod  to  review  some  of  its 
measures.  But  it  was  then  too  late  to  prevent  the  separation, 
which  was  finally  declared  three  years  later.*  Prominent  in  the 
movement  were  three  ministers— Finis  Ewing,  Samuel  King-,  and 
Samuel  McAdow.  A  wide-spread  revival  in  the  Cumberland  Val- 
ley had  made  a  demand  for  ministers  beyond  the  supply,  and  con- 
secrated young  men,  though  without  the  full  qualifi(*ations,  were 
ordained  to  meet  the  demand.  The  new  organization  grew  quite 
rapidly,  and  other  presbyteries  were  formed.  It  now  occupies  a 
position  of  prominence  and  influence,  especially  in  southern  and 
western  portions  of  the  United  States ;  the  need  of  educated  min- 
isters is  felt  and  supplied,  and  is  no  longer  a  matter  of  difference. 
The  early  discussions  brought  out  some  real  doctrinal  differ- 
ence. A  recent  "  Cumberland  Presbyterian  "  saj^s :  ^^  The  doctrinal 
difficulty  stands  to-day  the  main  barrier  between  the  Cumberland 
Presbyterian  and  the  mother  church."     The  government  of  the 

*  See  Rev.  J.  M.  Howard,  D.D.,  and  Rev.  J.  M.  Hubbert,  D.D.,  in  Hays's 
"Presbyterianism,"  p.  451. 

149 


150 


CORNER-STONES   OF   FAITH 


Cumberland  Presbyterian  Cliurcli  is  like  that  of  the  parent 
church.  In  teaching  it  is  characterized  by  the  following  declara- 
tion of  principles  :  "  1.  There  are  no  eternal  reprobates.  2.  Jesus 
died,  not  for  a  part  only,  but  for  all  men,  and  in  the  same  sense. 
3.  All  infants  dying  in  infancA'  are  saved.     4.  The  Holy  Spirit 

operates  on  all  the  world, 
on  all  for  w^hom  Christ 
died,  in  such  a  manner 
as  to  render  all  men  re- 
sponsible, and,  therefore, 
inexcusable  if  they  re- 
ject Him."  Their  teach- 
ing is  a  modified  Cal- 
^'inism,  an  elimination 
of  ^'fatahsni,"  as  it  is 
termed.  They  lay  em- 
phasis on  the  teaching 
of  unlimited  atonement 
("Christ  died  for  all") 
and  conditional  election 
— conditioned  on  faith 
and  repentance  on  the 
part  of  the  individual. 
They  do  not  differ  ma- 
terially from  the  liberal 
wing  of  the  Presbyteri- 
an Church.  In  1883  a 
new  confession  was  adopted  by  their  General  Assembly.  The 
Cumberland  Presbyterians  were  received  into  the  Pan-Presbyte- 
rian Alliance  at  the  Belfast  Council  in  1884. 

The  Cumberland  Presbyterian  Church,  Colored,  became  a  sep- 
arate organization  in  1869 ;  their  General  Assembly  was  organ- 
ized in  1874.  They  are  the  same  in  polity  and  teaching  as  the 
foregoing. 


Rev.  Finis  Ewiiig. 
Born  1773,  died  1841. 


Cumberland  Presbyterian  Cliurch,  Fort  Worth,  Tex. 


X 


THE   UNITED   PRESBYTERIAN   CHURCH 

THE  United  Presbyterian  Church  of  North  America  was  or- 
ganized in  1858  by  the  union  of  the  Associate  and  Associate 
Reformed  churches,  the  latter  itseK  being  a  union  of  a  number 
of  the  Associate  churches  and  the  Reformed  churches  in  1782. 
These  bodies  had  been  brought  to  America  by  emigrants  from 
Scotland.  By  one  line  they  trace  their  descent  from  Scotch  Cov- 
enanters who  came  from  the  north  of  Ireland  to  America,  and 
held  their  first  communion  under  the ^ Rev.  John  Cuthbertson  in 
Cumberland  County,  Pennsylvania,  August  23,  1752.  By  the 
other  line  they  come  from  the  Scotch  seceders  of  1753.* 

The  government  of  the  United  Presbyterian  Church  is  strictly 
Presbyterian.  The  distinguishing  features  of  their  teachings  are 
to  be  found  in  the  following  principles:  "1.  Slaveholding  is  a 
violation  of  the  law  of  God.  2.  Secret  societies  are  inconsistent 
with  church-membership.  3.  Communion  is  ordinarily  to  be 
limited  to  the  membership  of  the  denomination.  4.  Public  social 
covenanting  is  a  moral  duty  on  extraordinary  occasions.  5.  The 
Psalms  are  to  be  sung  in  worship,  both  public  and  private,  to 
the  exclusion  of  the  devotional  compositions  of  uninspired  inen.'^ 
Members  are  required  to  subscribe  to  the  administrative  stan- 
dards as  well  as  to  the  doctrinal  standards.  They  are,  for  the 
most  part,  a  very  conserv^ative  people.  The  United  Presbyterians 
issue  the  "  Testimony  of  the  Church,"  which  elucidates  and  ap- 
plies their  doctrines  to  present  duties  and  conditions.! 

*  See  Rev.  W.  J.  Reid,  D.D.,  and  Rev.  A.  G.  Wallace,  D.D.,  in  Hays's 
*'Presbyterianism,"  p.  425. 
t  See  "United  Presbyterians/'  by  Rev.  W.  J.  Reid,  D.D. 

153 


Fir^t  Presbytei'iau  Church,  South,  Louisville,  Kv, 


WHY  I  AM   A  UNITED   PRESBYTERIAN 

BY    THE    REV.  J.  G.  D.  FINDLEY, 
Pastor  of  the  United  Presbyterian  Church,  Newburg,  N.  Y. 

I  SHALL  answer  the  question,  "  Why  I  am  a  United  Presb}^- 
terian/'  hj  telling  you  something  of  the  history,  the  dis- 
tinctive doctrines,  and  the  mission  work  of  our  church.  It  is  the 
church  of  my  fathers ;  I  believe  its  doctrines  are  founded  on  the 
Word  of  God ;  and  I  am  interested  in  the  work  it  is  doing  for 
the  Master.     Then : 

1.  History.— We  trace  our  genealogy  back  to  the  "land  of 
the  heather."  We  are  descended  from  the  Reformers  of  Scotland, 
especially  from  the  Covenanters  and  Seceders  who  in  that  land 
contended  so  nobly  for  religious  freedom  and  a  pure  gospel. 

(1)  The  Reformed  Church  as  an  organization,  aj)art  from  the 
Church  of  Scotland,  sprang  from  a  refusal  of  many  of  the  Cove- 
nanters to  accept  the  Revolution  Settlement  of  1688.  This  recog- 
nized the  King  of  England  (William)  as  head  of  the  Church  of 
Scotland.  Those  who  protested  against  this  as  a  usurpation 
which  virtually  destroyed  the  church's  independence  finally  be- 
came incorporated  as  the  Reformed  Presbytery. 

(2)  The  Associate  Church  grew  out  of  the  movement  headed  by 
the  Erskines  in  1733,  in  protest  against  the  evils  of  patronage 
and  the  corruptions  of  doctrine  then  pervading  the  Church  of 
Scotland.  In  the  sermon  before  the  Synod  of  Perth  and  Stirling, 
which  occasioned  this  disruption,  Ebenezer  Erskine  proclaimed, 
^'  The  church  of  Christ  is  the  freest  society  in  the  world. '^ 

155 


156 


COENER-STONES  OF  FAITH 


(3)  By  process  of  emigration  these  cliurclies  both  took  root  on 
American  soil,  organizing  congregations  and  presbyteries  abont 
the  middle  of  the  last  century.     In  the  year  1782  a  union  was 
effected,  the  united  church  adopting  the  name  Associate  Re- 
formed. 

(4)  A  few  of  both 
churches,  however,  did 
not  enter  this  union  5 
and  so  the  three 
churches  continued  to 
grow  until,  in  1858,  an- 
other union  was  effect- 
ed between  the  Associ- 
ate and  the  Associate 
Reformed.  The  United 
,  ,^^^^^^^  Presbyter i an  Church  is 

^k  ^^^^^^^^^L  the  result  of  this  union. 

^1^^    ^^1^^^^^^^  ^^   ^^<^>^^^   have    about 

^^■^^^^HH|Pl^  1 23,000  communicants, 

^^^^H^^^^  nearly  12,000  of  them 

^^^^P  being  in  our   mission 

churches  in  Egypt  and 
India. 

2.  Distinctive  Doc- 
trines.—On  the  great 
doctrines  of  the  gospel, 
the  foundation  truths 
of  Christianity,  we  are  in  hearty  accord  Avith  the  evangelical 
churches.     The  great  body  of  truth  on  which  we  all  agree  shows 
the  spiritual  unity  of  the  church. 

But  what  you  want  of  me  is  a  statement  of  the  doctrines  in 
which  we  differ  from  our  sister  denominations,  or  which  we 
specially  emphasize  in  our  confession  and  testimony.  Then,  as 
United  Presbyterians,  we  stand  for : 

(1)  The  plenary  inspiration  of  the  Bible  as  the  Word  of  God, 


\ 


'P^ 


Rev.  J.  G.  D.  Findley. 


WHY  I  AM  A  UNITED   PRESBYTERIAN  157 

and  its  supreme  authority  in  faith  and  practice.  The  first  article 
of  our  testimony  lays  emphasis  on  the  doctrine  that  these  Scrip- 
tures, viewed  as  a  revelation  from  God,  are  in  every  part  the 
inspired  Word  of  God,  and  that  this  inspiration  extends  to  the 
language  as  well  as  the  sentiments  which  they  express. 

(2)  A  Scripture  psalmody  in  the  praise  service  of  God's  house. 
We  beheve  that  God\s  own  songs,  the  Psalter  of  the  Bible,  were 
given  to  the  church  to  be  used  in  His  praise.  They  were  used 
by  Christ  and  His  disciples  at  the  institution  of  the  Lord's  Supper. 
In  the  epistles  of  Paul  and  James  their  use  is  enjoined  upon  the 
early  Christians.  They  are  more  suited  to  the  present  dispensa- 
tion than  they  were  even  to  the  past,  as  they  are  full  of  Christ. 
The  apostles  prepared  no  book  of  hymns  to  take  the  place  of  the 
old  Psalter.  There  is  no  promise  of  the  Spirit  to  help  in  com- 
posing other  songs  to  take  their  place,  although  the  Spirit  is 
promised  to  help  us  in  our  prayers.  It  is  the  true  union  hymn- 
book,  prepared  by  the  Spirit  of  truth  ;  it  must  be  free  from  errors, 
and  it  forms  a  golden  link  between  the  church  of  the  past  dis- 
pensation and  that  of  the  present. 

(3)  A  scrij)tural  protest  against  secretism,  or  against  associa- 
tions that  impose  on  their  members  an  oath  of  secrecy  or  an 
obligation  to  obey  a  code  of  unknown  laws.  For  a  Christian  to 
connect  himself  with  such  an  association  is  to  set  himself  against 
the  example  of  Jesus,  who  says  of  Himself  (John  xviii.  20),  "  I  spake 
openly  to  the  world;  .  .  .  and  in  secret  have  I  said  nothing"; 
to  disobey  the  command  of  his  Lord  (Matt.  v.  16),  "  Let  your 
light  so  shine  before  men,  that  they  may  see  your  good  works," 
etc. ;  to  bring  himself,  in  many  cases,  into  a  fellowship  with  un- 
believers that  is  clearly  forbidden  by  the  Word  of  God  (2  Cor. 
vi.  14-16) ;  and  to  give  his  approval  to  a  rehgious  system  that 
dishonors  his  Saviour  by  excluding  the  name  of  Jesus  Christ  from 
all  authorized  prayers,  burial  services,  and  other  religious  forms, 
and  by  teaching  men  that  they  can  approach  the  Father  and 
enter  the  ''  grand  lodge  above  "  without  any  faith  in  Christ  and 
His  redemption. 


158  CORNER-STONES   OF   FAITH 

(4)  A  scriptural  mode  of  administering  tlie  sealing  ordinances 
of  the  church. 

(a)  As  to  the  sacrament  of  the  Supper.  We  observe  it  seated 
at  a  table,  not  kneeling-  or  standing  at  an  altar.  This  ordinance 
is  not  a  sacrifice,  l)ut  a  supper,  called  ''the  Lord's  Supper"  (1 
Cor.  xi.  20).  So  we  eat  of  the  bread  broken,  and  drink  of  the 
cup,  not  at  an  altar,  but  at  a  table,  for  it  is  called  "  the  Lord's 
table"  (1  Cor.  X.  21). 

(b)  As  to  the  sacrament  of  baptism,  we  stand  for  a  scriptural 
mode  of  observing  this  ordinance.  The  doctrine  of  our  confes- 
sion (ch.  xxviii.,  sec.  3)  is,  "  Dipping  of  the  person  into  the  water 
is  not  necessary,  but  baptism  is  rightly  administered  by  pouring 
or  sprinkling  water  upon  the  person."  In  practice  we  prefer  the 
latter  method  (while  ahowing  the  validity  of  immersion,  and 
admitting  whatever  Scripture  warrant  may  be  claimed  for  it), 
because  we  find  ample  warrant  in  Scripture  for  baptism  by 
sprinkling,  and  because  we  regard  it  a  more  edifying  mode  and 
more  suggestive  of  the  things  baptism  is  intended  to  symbolize. 
Now,  I  know  that  on  this  point  there  is  decided  difference  of 
opinion  between  us  and  other  denominations  of  Christians. 
I  do  not  wish  to  say  anything  against  the  mode  which  you  have 
adopted  in  administering  this  ordinance,  for  I  respect  your  con- 
victions in  the  matter ;  but,  with  your  permission,  I  would  simply 
call  attention  to  the  Scripture  on  which  our  position  is  based. 

I  would  refer  you,  then,  first,  to  the  word  "baptize" — its 
scriptui-al  meaning  oi*  significance.  It  does  not  always  refer  to 
immersion.  The  translators  who  gave  ns  our  English  Bible 
usually  render  the  Greek  word  haptizo  by  simply  putting  it  into 
the  English  form  "  baptize  "  ;  twice,  however,  they  have  translated 
the  word,  giving  ns  the  English  word  "  wash  "  as  its  equivalent : 
in  Mark  vii.  4,  "And  when  they  come  from  the  market,  except 
the}^  wash  [baptize],  they  eat  not,"  and  in  Luke  xi.  88,  "  The  Phari- 
see .  .  .  marveled  that  He  [Jesus]  had  not  fii'st  washed  [baptized] 
before  dinner."  The  noun  hdjifisuioK  is  translated  in  the  same 
way:  in  Mark  vii.  4,  "The  washing  [baptisiu]  of  cups,  and  pots; 


WHY  I  AM  A   UNITED   PRESBYTERIAN  159 

brazen  vessels,  and  of  tables,"  and  in  Hebrews  ix.  10,  "Which  stood 
only  in  meats  and  drinks,  and  divers  washings  [baptisms],"  etc. 
What  the  apostle  referred  to  as  "  divers  baptisms"  he  makes  very 
clear  in  the  thirteenth  verse :  "  For  if  the  blood  of  bnlls  and  of 
goats,  and  the  ashes  of  a  heifer  sprinkling  the  nnclean,  sanctifi- 
eth  to  the  pnrifying  of  the  flesh,"  etc. 

Thns  we  find  the  Greek  words  "  baptize  "  and  "  baptism  "  nsed 
in  the  New  Testament  in  speaking  of  that  ceremonial  washing 
or  purification  that  was  practised  under  the  former  dispensation. 
This  ceremonial  purification  was,  of  course,  only  an  emblem  of 
spiritual  cleansing  and  an  expression  of  faith  in  God's  promise 
of  an  atonement  for  sin.  It  was  performed  in  different  ways— 
sometimes  by  washing  the  whole  body  with  water,  but  most  fre- 
queutly  by  sprinkling,  as  indicated  by  the  apostle  in  Hebrews 
ix.  13.^ 

See  Numbers  viii.  7  :  "  Thus  shalt  thou  do  unto  them,  to  cleanse 
them :  Sprinkle  water  of  purifying  upon  them,"  etc. ;  and  Num- 
bers xix.  17,  18  :  "  For  an  unclean  person  they  shall  take  of  the 
ashes  of  the  burnt  heifer  of  purification  for  sin,  and  running 
water  shall  be  put  thereto  in  a  vessel :  and  a  clean  person  shaU 
take  hyssop,  and  dip  it  in  the  water,  and  sprinkle  it  upon  the 
tent,  and  upon  aU  the  vessels,  and  upon  the  persons  that  were 
there,  and  upon  him  that  touched  a  bone,  or  one  slain,  or  one 
dead,  or  a  grave."  Tlie  reading  of  this  passage  explains  ''the 
ashes  of  a  heifer  sprinkling  the  unclean,"  which  Paul  calls  a 
baptism,  and  also  the  baptizing  of  pots  and  cups  and  vessels  of 
which  Mark  speaks. 

We  hold,  then,  that,  according  to  the  New  Testament  usage  of 
the  word  "baptize,"  it  means  a  washing  or  purification  with 
water  as  a  symbol  and  seal  of  spiritual  cleansing,  and  that  when 
the  water  is  applied  to  the  person  by  sprinkling  it  is  a  baptism. 

Then,  second,  the  spiritual  cleansing  of  which  baptism  is  the 
seal  is  effected  by  the  blood  of  Christ,  that  is,  by  the  death  of 
Christ  as  the  propitiation  for  sin.  See  1  John  i.  7  :  "  The  blood  of 
Jesus  Christ  His  Son  cleansetli  us  from  all  sin."     It  is  worthv  of 


160  CORNER-STONES  OF   FAITH 

note  that  the  word  "  sprinkle  "  is  nsed  in  speaking  of  the  blood 
of  Christ  and  what  it  effects.  It  is  called  "the  blood  of  sprin- 
kling" (Heb.  xii.  24) ;  those  who  are  saved  are  described  as  being 
''  elect  .  .  .  nnto  obedience  and  sprinkling  of  the  blood  of  Jesus 
Christ"  (1  Pet.  i.  2).  It  is  only  by  this  blood  that  we  can  have 
our  "hearts  sprinkled  from  an  evil  conscience,"  as  enjoined  in  He- 
brews X.  22.  This  is  the  great  lesson  that  Paul  is  teaching  in  the 
ninth  chapter  of  Hebrews,  where  he  is  showing  the  difference 
between  the  blood  of  bulls  and  of  goats  and  the  ashes  of  a  heifer 
sprinkling  the  unclean,  and  the  blood  of  Christ  which  purges  the 
conscience  from  dead  works  to  serve  the  living  God. 

As  we  have  the  word  "sprinkle"  thus  associated  wdth  the 
blood  of  Christ,  and  as  the  sprinkling  of  water  for  ceremonial 
purification  as  the  symbol  of  spiritual  cleansing  is  called  a  bap- 
tism in  the  New  Testament,  we  hold  that  this  mode  of  baptism 
—baptism  by  sprinkliug— is  a  scriptural  mode,  and  a  very  ap- 
propriate and  suggestiv^e  mode  of  administering  the  ordinance 
that  seals  our  election  to  the  "  sprinkling  of  the  blood  of  Jesus 
Christ." 

3.  Mission  Work.— We  stand  for  a  practical  obedience  to  tlie 
great  command,  "  Go  ye  into  all  the  world,  and  preach  the  gospel 
to  every  creature." 

(1)  We  emphasize  the  gospel  as  a  revelation  of  the  grace  of 
God  to  sinners.  In  the  revision  of  the  Confession  of  Faith  by  the 
Presbyterian  Church,  proposed  a  short  time  ago,  an  additional 
chapter  on  the  love  of  God  revealed  in  the  gospel  was,  I  believe, 
provided  for.  We  made  our  amendment  to  the  confession  on 
this  point  nearly  forty  years  ago,  in  adopting  the  seventh  article 
of  our  testimony.  One  of  our  ablest  divines  writes :  "  It  may  be 
safely  affirmed  that  in  no  creed  in  Christendom  is  the  grace  of 
God  in  the  offer  Of  salvation  so  emphasized  as  is  done  in  the 
language  of  this  article."  In  it  we  affirm  that  the  gospel  "con- 
tains a  free  and  unconditional  offer  and  grant  of  salvation  through 
Christ  to  all  who  hear  it,  whatever  be  their  character  and  con- 


WHY  I  AM  A   UNITED   PRESBYTEKIAN  161 

dition."     So,  in  theory,  we  hold  it  to  be  a  gospel  for  ''every 
creature  "  and  to  be  preached  to  every  creature. 
Then,  as  to  practice  : 

(2)  We  were  among  the  earliest  of  the  churches  in  this  land  to 
protest  and  agitate  against  the  sin  of  slaveholding  as  a  violation 
of  the  God-given  rights  of  man  and  of  the  freedom  and  blessed 
privileges  which  the  gospel  is  designed  to  bring  to  humanity. 

(3)  We  were  one  of  the  first  of  the  churches  to  begin  mission 
work  among  the  freedmen  of  the  South.  Our  board,  with  its 
corps  of  ministers  and  teachers,  was  ready,  so  that  in  the  autumn 
of  1863,  a  few  months  after  Grant's  capture  of  Vicksburg,  we 
had  planted  a  mission  station  on  Davis's  Bend,  away  south  of 
that  city,  almost  under  the  shadow  of  Mr.  Davis's  mansion. 
This  work  we  have  steadily  prosecuted.  We  have  a  well-equipped 
college  at  Knoxville,  Tenn.,  where  many  young  people  of  the 
colored  race  are  trained  for  teaching  in  the  schools  of  the  South. 
We  support  ten  other  missions  and  schools  in  the  States  of 
Tennessee,  Alabama,  Virginia,  and  North  Carolina,  appropriating 
fifty  thousand  dollars  a  year  to  this  part  of  our  work. 

(4)  In  the  foreign  field  we  have  two  important  missions.  "  The 
American  Mission,"  as  it  is  called  in  the  land  of  Egypt,  is  manned 
and  supported  entirely  l)y  our  United  Presbyterian  Church.  This 
work  was  commenced  in  the  year  1854  by  Drs.  Barnett  and 
McCague,  who  were  soon  after  joined  by  Dr.  Gulian  Lansing,  who 
for  many  years  was  held  in  high  repute  for  his  attainments  in 
the  Arabic  language.  We  have  occupied  the  chief  centers  of 
population  from  Alexandria  to  the  first  cataract  with  schools 
and  preaching-stations,  a  training-college  at  Asyoot,  and  a  theo- 
logical seminary  at  Cairo.  There  are  now  in  this  field  13  mis- 
sionaries and  1  medical  missionary,  with  their  wives  as  efiicient 
workers,  and  10  unmarried  female  missionaries,  2  young  women 
physicians,  and  1  trained  nurse ;  197  preaching-stations  have 
been  opened,  and  39  congregations  have  been  organized;  21 
native  ministers  have  been  ordained  and  installed  as  pastors,  and 


162  CORNER-STONES   OF   FAITH 

28  additional  licentiates  and  tlieological  students  are  in  training 
for  the  same  work  5  tlie  nnmljer  of  communicants  reported  in 
1896  was  5355. 

Our  other  foreign  mission  is  in  northern  India,  where  the 
work  was  commenced  in  1855  by  Dr.  Gordon  and  his  wife.  For 
a  long  time  the  progress  in  this  field  was  very  slow^,  few  converts 
being  reported ;  but  in  recent  years  the  divine  Spu-it  has  greatly 
blessed  our  work  in  India.  We  have  now  a  synod  with  3  pres- 
byteries under  its  jurisdiction,  15  missionaries,  with  their  wives, 
18  unmarried  female  missionaries,  and  2  female  medical  mis- 
sionaries. They  occupy  131  preaching-stations,  in  which  15 
congregations  have  been  organized,  the  number  of  members  re- 
ported being  6728.  Here,  as  in  Egypt,  efforts  are  being  made  to 
prepare  a  native  ministry  for  the  churches,  and  there  are  now  9 
native  ordained  ministers  at  work,  and  13  more  in  preparation 
for  the  same  service. 

(5)  We  have  oiu*  Home  Mission  Board  for  gospel  work  in  our 
own  land,  supporting  missions,  organizing  new  congregations  in 
the  East  and  in  the  West,  and  our  Board  of  Church  Extension 
to  help  these  congregations  to  secure  suitable  houses  of  w^orship. 
Our  churches  contrilnite  nearly  one  hundred  thousand  dollars  a 
year  to  this  part  of  our  work. 

I  am  a  United  Presbyterian  V)ecause,  first  of  all,  I  am  a  Chris- 
tian, a  thorough  believer  in  the  gospel  of  our  Lord  and  Saviour 
and  in  its  free,  gracious  offer  and  grant  of  salvation  through 
Christ  to  our  sinful  race,  and  because  all  who  accept  this  salva- 
tion should  })e  members  of  the  visibk^  church ;  then  because  a 
kind  providence  gave  me  my  birth  and  birthright,  Christian 
home  training,  ami  great  s])iritual  advantages  in  the  pale  of  this 
the  church  of  my  fathers :  and  further,  because  the  more  I  com- 
pare the  gospel  we  profess  in  our  conf(\ssi()n  and  testiinony  and 
our  form  of  government  and  of  worshi})  with  the  Word  of  God, 
the  more  I  am  convinctni  that  none  of  our  sist(u*  denominations 
can  claim  to  be  resting  more  fully  than  we  are  on  the  sure  foun- 
dation of  revealed  truth. 


•       WHY   I  AM  A  UNITED   PRESBYTERIAN  163 

How  can  I  close  without  the  preaching  of  this  glorious  gospel 
of  the  blessed  God  ?  As  Christ's  ambassador,  I  herald  God's  free 
offer  of  pardon,  peace,  and  eternal  life  through  Christ  to  every 
one  who  hears  me  now.  If  any  of  you  are  not  yet  saved  by  the 
grace  of  God,  let  me  "  beseech  you,  in  Christ's  stead,  be  ye  rec- 
onciled to  God." 


THE   REFORMED   PRESBYTERIAN   CHURCH 

WHEN  the  union  of  1782,  referred  to  above,  took  place,  some 
of  the  Reformed  Presbyterians  remained  out  as  the  Synod 
of  the  Associate  Reformed  Church.  But  in  the  next  century  a  con- 
troversy took  place  concerning  the  relation  of  members  of  the 
church  to  civil  institutions,  which  led  to  a  separation  among  them 
in  1833.  One  division  is  known  as  the  Synod  of  the  Reformed 
Presbyterian  Church  in  America.  They  believe  that  civil  govern- 
ment is  a  divine  ordinance,  and  therefore  refuse  political  con- 
nection with  the  United  States,  because,  as  they  beheve,  the 
Constitution  does  not  recognize  this  principle.  The}^  refuse  to 
perform  au}^  civil  act  which  involves  taking  an  oath;  they  do 
not  vote,  enlist  in  the  army,  or  serve  as  jurors. 


165 


THE   COVENANTERS 

THE  other  division  is  known  as  the  General  Synod  of  the  Re- 
formed Presbyterian  Chnrch,  or  sometimes  popularly  as  the 
New  Light  Covenanting  Church.  They  recognize  their  duties  and 
privileges  as  citizens,  although  still  holding  to  the  leadership  of 
Christ  over  the  nations.  They  reject  hymns  of  human  composi- 
tion, and  use  only  the  Psalms.  As  the  name  Covenanters  im- 
plies, they  hold  that  public  social  covenanting  is  a  duty;  a 
covenant  having  been  duly  prepared  b}'  the  presbyteries,  it  is 
binding  upon  all  until  the  accomplishment  of  the  ends  sought  in 
the  covenant.  The  General  Synod  was  organized  in  1829,  and 
held  its  sixty-eighth  session  in  Beaver  Falls,  Pa.,  in  1897.  It 
continued  its  session  ten  days,  having  two  hundred  delegates 
present,  including  ministers  from  Canada,  Nova  Scotia,  and  New 
Brunswick,  besides  from  all  parts  of  the  United  States,  and  sev- 
eral from  Syria,  where  the  synod  maintains  an  active  mission. 

The  chief  difference  between  these  two  bodies  is  that  the  former 
forbids  its  members  voting,  while  the  latter  permits  them  to 
exercise  their  own  discretion.  They  both  forbid  membership  in 
secret  societies  to  their  communicants. 


167 


WHY  I  AM  A  COVENANTER 

BY  THE  REV.  JOHN  W.  F.  CARLISLE, 
Pastor  of  the  First  Reformed  Presbyterian  Church,  Newbm-g,  N.  Y. 

YOU  will  recall  the  vivid  account  in  the  Book  of  Numbers  of 
the  m arching  hosts  of  the  Hebrew  nation.  The  arrangement 
of  its  forces  shows  the  order  and  discipline  of  the  army.  There 
are  twelve  tribes  with  a  oneness  of  purpose,  forming  a  united 
band  of  opposition  to  any  foe  ;  and,  at  the  same  time,  every  tribe 
has  its  own  place,  its  own  interests,  and  its  own  standard.  One 
verse  from  the  inspired  record  seems  to  me  a  most  fitting  one 
for  this  "Parliament  of  Denominations";  it  is  this:  "And  the 
children  of  Israel  shall  pitch  their  tents,  every  man  by  his  own 
camp,  and  every  man  by  his  own  standard,  throughout  their 
hosts.  .  .  .  Every  man  .  .  .  shall  pitch  by  his  own  standard, 
with  the  ensign  of  their  father's  house."  Every  Hebrew  soldier 
was  taught  to  be  faithful  to  his  own  standard  and  loyal  to  the 
whole  army.  Thus  it  was  that  Israel,  during  the  administration 
of  Joshua,  was  strong  all  along  the  lines. 

To  my  mind,  this  is  the  picture  of  what  the  church  life  in  our 
day  should  be.  We  should  emphasize  loyalty  to  the  one  great 
army  of  righteousness  with  its  one  Lord,  one  faith,  one  baptism, 
07ie  God  and  Father  of  all.  We  should  emphasize  faithfulness  to 
our  denominational  standards :  "  Every  man  by  his  own  camp, 
and  every  man  by  his  own  standard." 

My  lot  in  a  kind  providence  it  has  been  to  be  born  under  the 

169 


170  CORNER-STONES  OF  FAITH 

standard  of  tlie  Covenanter  denomination.  It  is  the  ensign  of  my 
''father's  house"  for  many  generations.  And  it  is  my  privilege 
to  wave  these  standards  before  you  and  show  you  their  colors. 

My  talk  may  be  divided  into  two  heads :  1.  The  Covenanter 
Church— what  it  is.     2.  My  personal  reasons  for  being  in  her 

communion. 

g^^^a^^  1.      The      Covenanter 

j^^l^^^HBk  Church — what  it  is. 

^^^HH^^S^^^k,  It  i^  the  denomination 

I  ^^^B^  that  for  two  hundred  and 

■11^      ,„,«„„        I^H  ^^^y  years  has  been  bear- 

^^y    ^^      ^^m  i^ig  ^  ^^ery  practical  wit- 

PC«1  ness  for  the  kingly  claims 

Ii   iill^  ^^  ^^^  Lord  Jesus  Christ 

W|Mm|^  over  the  nations  of  the 

\  ^P^  earth,  and  has  been  en- 

.^^M^um.         ^  tering  a  decided  protest 

B  ^^F  Ak^  against  the  rejection  of 

those  claims  by  the  gov- 
ernments of  the  world. 
Covenanterism  in  all  its 
history  stands  for  the  fol- 
lowing principles :  the 
Almighty  God  is  the  only 
"^  '    "  soui'ce  of  authority  in  ec- 

Eev.  John  W.  F.  Carlisle.  clesiastical  and  civil  gov- 

ernment ;  the  Lord  Jesus 
Christ  is  the  sole  Head  of  the  church  and  the  only  Ruler  of  na- 
tions, and  should  be  so  acknowledged  in  all  constitutional  law ; 
the  di\dne  law  is  the  supreme  standard  for  all  legislation  in 
church  and  state. 

These  principles  are  the  standards  of  Reformed  Presb^^terians, 
and  mark  them  as  a  distinct  denomination.  Theirs  is  a  church 
that  was  born  and  cradled  in  those  times  that  tried  men's  souls, 
those  fiery  hours  of  the  seventeenth  century  when  strong  manhood 


WHY  I  AM  A  COVENANTER  171 

was  necessary  to  resist  the  terrible  onslaught  of  the  three  great 
foes  of  the  truth,  the  three  j^'s— paganism,  popery,  prelacy.  It 
was  in  1638-49  that  Scotland  enjoyed  a  period  of  great  spiritual 
quickening,  known  in  history  as  the  ''second  Reformation  of 
Scotland"— a  period  in  which  Presbyterianism  was  born  and 
the  great  principles  of  civil  and  religious  liberty  were  drafted 
for  the  weKare  of  future  generations. 

The  great  covenant  scene  of  1638,  at  Greyfriars'  Church  in 
Edinburgh,  ranks  among  the  first  in  the  history  of  the  Christian 
church.  Sixty  thousand  earnest  hearts  pledged  themselves  in 
covenant  vows  to  be  loyal  to  the  truth  and  to  resist  unto  death 
the  tyrannical  claims  of  the  Church  of  England  and  the  British 
Parliament.  On  the  mossy  tombstones  the  precious  document 
was  placed  while  the  thousands  affixed  their  names,  some  of  them 
with  the  blood  of  their  own  veins.  These  men  and  women  were 
in  terrible  earnest,  and  their  heroic  stand  for  the  truth  has 
been  applauded  by  the  following  generations  who  have  shared  in 
the  blessings  purchased  by  their  blood.  In  this  covenant  and 
others  that  followed  were  embedded  the  great  principles  of  the 
kingly  claims  of  Jesus  Christ  and  the  supremacy  of  His  Word 
that  have  ever  characterized  the  denomination.  They  are  found 
in  our  own  covenant,  that  was  taken  in  all  our  congregations  in 
this  country  in  1871. 

Our  church  is  Calvinistic  in  its  form  of  doctrines,  holdinof  to 
the  Westminster  Confession  and  catechisms.  In  its  form  of  gov- 
ernment it  is  Presbyterian.  In  its  form  of  worship  it  adheres 
to  the  simplicity  of  the  apostolic  church,  which  was  followed  by 
the  Reformed  churches  of  Scotland,  using  only  the  Psalms  in  its 
song  service. 

2.  My  personal  reasons  for  being  in  its  communion. 

In  the  first  place,  I  am  confident  that  our  denomination  has  a 
definite  mission  and  a  distinct  message,  one  that  is  most  practi- 
cal and  necessary  and  biblical.  Every  denomination  should  have 
some  great  mission  that  demands  separate  existence.  No  de- 
nomination can  live  on  its  past  history  and  past  attainments. 


172  CORNER-STONES  OF  FAITH 

No  denomination  should  exist  unless  it  is  standing  for  some 
great  essential  truth  that  is  ignored  or  neglected  by  other  breth- 
ren. At  the  door  of  every  church  the  age  stands  and  asks,  Why 
are  you  here  f     Are  you  a  necessity  ? 

We  believe  that  the  mission  of  the  Reformed  Presbyterian  is 
to  awaken  the  Christian  church  to  see  the  practical  meaning  of 
Jesus'  claims  as  "King  of  kings,  and  Lord  of  lords/'  and  to 
realize  the  greatness  of  the  sin  on  the  part  of  Christians  in  en- 
tering into  any  union  that  will  compromise  those  claims.  Her 
message  to  the  world  is  this :  The  nation  that  will  not  serve  the 
Lord  must  perish.  No  education,  no  civiHzation,  no  political 
machinery,  can  sav^e  a  country  that  refuses  to  "kiss  the  Son." 
This  mission  is  thoroughly  biblical.  The  whole  Bible  abounds 
with  it.  It  is  thoroughly  necessary.  Many  denominations  have 
ignored  it  entirely.  Some  accept  it  in  theory,  but  reject  it  in  prac- 
tice. Many  Christians  have  denied  that  the  state  was  smy  institu- 
tion of  God  and  bore  any  relation  to  His  law,  and  some  in  our 
own  daj^  would  refuse  to  own  that  the  mediatorial  claims  of  Jesus 
Christ  had  anything  to  do  with  man  in  his  political  relations. 
It  is  entirely  practical.  All  the  great  issues  of  our  times  are 
hinging  on  it.  The  enemy  is  saying,  as  j^ou  read  in  the  Second 
Psalm,  "Let  us  break  their  bands  n sunder,  and  cast  away  their 
cords  from  us  " ;  and  the  most  practical  message  of  the  hour  is 
to  declare  the  eternal  decree,  "  Yet  have  I  set  my  King  upon  my 
holy  hill  of  Zion.  ...  Be  wise  now  therefore,  O  ye  kings:  be 
instructed,  ye  judges  of  the  earth." 

In  the  second  place,  I  believe  in  her  noble  testimony  in  the 
2Kisf  on  the  side  of  justice  and  liberty. 

She  has  been  a  prophetic  church,  one  that  has  borne  testimony 
against  slavery  of  every  form,  and  for  the  liberty  of  man,  of 
whatever  race  and  color.  She  has  been  a  suffering  church, 
persecuted  and  scattered  and  scourged.  She  has  passed  through 
the  fires,  and  has  come  from  them  with  the  satisfaction  of  having 
done  for  human  freedom  what  has  been  allotted  to  few  other 
churches  to  accomplish.  Her  record  has  added  a  volume  of 
history  to  the  few  great  books  in  the  library  of  the  world. 


WHY  I  AM   A   COVENANTER  173 

Scotland  has  become  renowned  as  the  cradle  of  civil  and  reli- 
gious freedom  through  her  faithfvU  witness.  Many  of  her  mem- 
bers were  driven  to  these  shores  in  the  latter  part  of  the  seven- 
teenth century,  and  here  they  kindled  the  same  agitation  for  the 
liberties  of  man. 

The  historian  Bancroft  says :  "  The  first  public  voice  in  America 
for  dissolving  all  connection  with  Great  Britain  came,  not  from 
the  Puritans  of  New  England,  the  Dutch  of  New  York,  nor  the 
planters  of  Virginia,  but  from  the  Scotch-Irish  of  the  Carolinas.'' 
The  Declaration  of  Independence  was  preceded  by  a  declara- 
tion of  Covenanters  at  Octorara,  Pa.,  1743,  in  which  the  great 
ideas  of  ci\dl  independence  were  embodied.  This  was  thirty- 
three  years  before  the  ringing  of  the  liberty  bell  at  Philadelphia. 
Thomas  Jefferson  acknowledged  its  great  use  in  the  framing  of 
his  historical  document,  and  in  the  Revolutionary  struggle  the 
Covenanters,  to  a  man,  were  on  the  side  of  the  colonies.  On 
the  question  of  slavery  the}-  took  the  same  stand.  As  early  as 
1798  they  enacted,  without  a  dissenting  voice,  that  "no  slave- 
holder should  be  allowed  to  the  communion  of  the  church."  In 
the  Civil  War  her  men  were  found  in  the  Union  ranks  fighting 
for  the  rights  of  man. 

In  the  third  place,  I  accept  her  present  position  on  the  great 
social  and  moral  issues  of  our  day.  The. Covenanter  Church 
stands  to  the  front  in  the  great  aggressive  movements  of  the 
kingdom.  She  is  a  strong  missionary  church.  Her  missions  are 
in  Syria,  Asia  Minor,  Cyprus,  China,  and  among  the  Chinese, 
the  negroes,  the  Indians,  the  Jews,  at  home.  With  the  exception 
of  the  Moravian  denomination,  she  gives  to  foreign  missionary 
purposes  "the  largest  average  amount  per  communicant." 

She  is  a  vigorous  reform  church.  Her  ministers  are  a  unit  on 
the  great  questions,  and  her  pulpits  and  platforms  are  open  to 
their  free  discussion.  On  the  temperance  issue  we  are  for  total 
abstinence  and  prohibition.  As  early  as  .1841  it  was  enacted  in 
our  church  courts  that  "the  members  of  this  church  are  pro- 
hibited from  engaging  or  continuing  in  the  liquor  traffic."  The 
liquor  party  has  no  influence  in  our  pulpits  and  pews.     On 


174  CORNER-STONES  OF   FAITH 

secret  societies  we  hold  decided  views.  We  believe  them  to  be 
detrimental  to  the  best  interests  of  the  country  and  injurious  to 
the  spiritual  good  of  man. 

On  the  use  of  the  ballot  and  the  holding  of  political  offices  in 
this  country  we  take  the  Covenanter  "  stand  of  non-participation 
and  non-incorporation."  It  is  not  that  we  are  indifferent  to  the 
ballot.  We  hold  that  the  ballot  is  most  sacred,  that  every  man 
is  responsible  to  God  for  his  vote.  But  the  conditions  of  voting 
in  tins  country  are  of  such  a  nature  that  Covenanters  cannot 
accept  them  and  be  loyal  to  the  kingly  claims  of  Christ.  We 
hold  that  the  government  of  the  United  States  has  accepted  a 
constitution  as  "supreme  law"  that  makes  no  mention  of  God, 
utterly  ignores  Jesus  Christ,  and  rejects  the  Scriptures  as  the 
only  basis  of  legislation.  To  enjoy  our  voting  privileges  we 
would  have  to  sanction  the  great  dishonor  done  to  our  King  and 
have  to  accept  a  purely  secular  theory  of  ci\'il  government.  There- 
fore it  is  that  we  enter  our  dissent  from  this  constitution  and 
refuse  to  use  the  elective  franchise. 

In  the  last  place,  I  believe  that  the  future  will  need  a  church 
with  such  a  testimony.  "The  kingdoms  of  this  world  must  be- 
come the  kingdoms  of  our  Lord,  and  of  His  Christ."  The  whole 
movement  in  the  social  world  is  toward  King  Jesus.  Political 
atheism  is  being  found  to  be  political  anarchy,  the  life  of  Christ 
to  be  the  only  life  of  the  nation. 

In  closing  I  would  quote  these  words  of  Paul :  "  But  now  are 
they  many  members,  yet  but  one  body.  And  the  eye  cannot  say 
unto  the  hand,  I  have  no  need  of  thee :  nor  again  the  head  to 
the  feet,  I  have  no  need  of  you."  Let  us  aU  cooperate  in  every 
right  way  for  the  hastening  of  His  kingdom. 


ASSOCIATE   CHURCHES 

WHEN  the  Associate  and  Associate  Reformed  churches 
united  in  1858,  forming  the  United  Presbyterian  Church, 
some  of  the  Associates  remained  out,  and  they  are  known  as  the 
Associate  Church  of  North  America.     They  are  a  small  body. 

The  Associate  Reformed  Synod  of  the  South  separated  from 
the  Synod  of  the  Associate  Reformed  Church  in  1822.  They 
accept  the  Westminster  Confession  of  Faith,  changing,  however, 
the  portion  relating  to  the  power  of  civil  magistrates  in  ecclesi- 
astical matters.  Psalms  only  are  used  in  Avorship,  and  persons 
holding  to  error  or  corrupt  worship,  or  notoriously  belonging  to 
societies  which  so  hold,  may  not  be  admitted  to  the  Lord's  table. 
This  makes  them,  in  a  measure,  close  communionists. 

Numerous  attempts  have  been  made  toward  federation  of  dif- 
ferent branches  of  Presbyterians,  and  are  still  being  made.  The 
great  success  of  the  reunion  of  the  Old  School  and  New  School 
branches  in  1870  encouraged  the  spirit  of  union  which  prevails 
more  or  less  in  aU  the  churches,  and  especial  efforts  were  made  to 
bring  together  the  Northern  and  Southern  churches,  which  had 
been  separated  by  slavery  and  the  Civil  War.  Committees  from 
each  assembly  were  heard  by  the  other,  and  cordial  relations  of 
correspondence  established,  ^"liether  formal  organic  reunion  has 
been  brought  nearer  is  not  certain,  though  few  doubt  its  ultimate 
attainment.  Between  the  smaller  branches  of  Presbyterians  no 
important  reunion  has  yet  been  reached. 

XoTE.— Associated  and  kindred  with  the  Presbjiierian  churches  are  the 
Reformed  churches  of  Dutch  and.  German  origin.     See  following  chapter. 

175 


176  CORNER-STONES   OF   FAITH 

For  further  study  of  the  different  Presbyterian  bodies  the 
student  is  referred  to  the  following : 

"  History  of  the  Presbyterian  Churches  in  the  United  States," 
Rev.  Robert  E.  Thompson,  D.D.  (New  York,  Christian  Literature 
Compan}^,  1895).  (This  is  vol.  vi.  of  the  American  Church  His- 
tory Series.) 

^*  American  Presbyterianism,"   Professor  C.  A.  Brings. 

''  The  Presbyterian  System,"  Rev.  W.  H.  Roberts,  D.D.  (Phila- 
delphia, Presbyterian  Board  Of  Publication,  1895). 

"Presbyterian  Law  and  Usage,"  Rev.  B.  F.  Bittinger  {ibid.y 
1888). 

"  Commentary  on  the  Confession  of  Faith,"  Professor  A.  A. 
Hodge. 

Articles  in  cyclopedias. 

Crissman's  "  Origin  and  History  of  tlie  Cumberland  Presby- 
terian Church,"  and  "  Our  Position,"  a  pamphlet  by  the  Rev. 
W.  J.  Darby,  D.D.  (Cumberland  Presbyterian  Publishing-house, 
Nashville,  Tenn.). 

''  United  Presbyterians,"  W.  J.  Reid. 


J  M.  MATHEWS    D.D. 
REFORMED   CHURCH" 


THE   REFORMED   CHURCHES 

CLOSELY  allied  to  the  Presbyterian  Cliurch  in  polity  and 
teaching  are  the  Reformed  churches  of  German  and  Dutch 
origin.  They  belong  to  the  Presbyterian  family,  and  are  united 
with  the  Presbyterian  churches  in  the  "  Alliance  of  the  Reformed 
Churches  throughout  the  World  Holding  the  Presbyterian  Sys- 
tem/' which  was  organized  in  Edinburgh,  Scotland,  in  1876.  The 
councils  of  the  alliance  are  held  every  four  years ;  and  although 
they  have  no  legislative  authority,  they  are  of  much  influence 
over  the  affiliated  bodies. 

THE  REFORMED   CHURCH  IN   AIMERICA 

This  is  popularly  known  as  the  Dutch  Reformed  Church. 
The  word  "  Dutch  "  was  dropped  from  their  name  by  conference 
agreement  in  1867.  It  had  its  place  because  the  church  was  es- 
tablished in  America  by  Christians  from  Holland. 

1.  Origin.  — The  Reformed  churches  are  so  called  in  distinc- 
tion from  the  Lutheran  ;  all  grew  out  of  the  Reformation.  The 
Dutch  Reformed  Church  was  established  in  the  Netherlands, 
after  a  long  struggle,  in  the  sixteenth  century.* 

The  first  organization  in  this  country  was  at  New  Amsterdam 

*  See  Fisher's  "History  of  the  Reformation,"  chap.  ix. 
179 


180 


CORNER-STONES  OF  FAITH 


(now  New  York)  in  1628,  althougli  there  were  those  who  had 
letters  to  form  a  church  previous  to  this,  which  has  given  ground 
for  the  statement  that  a  church  was  formed  in  1619.     The  Rev. 

John  Michaelius  was  the  first 
pastor  of  what  is  now  the  Col- 
legiate Reformed  Church  of 
New  York.*  The  growth  of  the 
Dutch  Reformed  Church  was 
slow,  being  limited  for  the 
most  part  to  emigrants  from 
Holland.  Associated  with 
them  in  the  settlement  were 
French  Huguenots,  Walloons, 
and  Lutherans.  For  a  time 
there  was  no  toleration  of  other 
sects,  so  called,  especially  under 
the  governorship  of  Peter  Stuy- 
vesant.  The  conquest  of  New 
Amst-erdam  b}-  the  English  in 
1664  gave  a  check  to  the  pro- 
gress of  the  church.  Up  to  the 
time  of  the  Revolution  the  Classis  of  Amsterdam  (Holland)  re- 
tained the  final  authority  over  the  Reformed  churches  in  America ; 
but  that  was  too  distant  to  be  effective.  A  coetus  was  formed 
in  1747,  thus  beginning  a  closer  organization.  A  constitution 
was  adopted  in  1792,  and  the  first  General  Synod  was  organized 
in  1794.  Mention  should  be  made  of  the  Rev.  Theodore  J.  Fre- 
linghuysen,  who  came  to  America  in  1720 ;  he  and  his  family 
exercised  a  marked  influence  upon  the  Dutch  church.  He  took 
an  active  part  in  the  Great  Awakening,  and  was  a  prime  mover 
in  effecting  a  stable  organization.  Another  prominent  leader 
was  the  Rev.  John  H.  Livingston,  who  became  the  second  presi- 
dent of  Rutgers  College. 

*  See  "The  Earliest  Churches  of  New  York,"  by  Dr.  G.  P.  Disoway  (New 
York,  1865). 


Peter  Stuyvesant. 

Director-General  of  tbe  New  Netherlands, 
1647-1664  (born  1602,  died  1682). 


THE  REFORMED   CHURCHES 


181 


2.  Organization.— In  government  the  Reformed  Dutch  Church 
is  Presbyterian.  The  officers  of  the  church  are  ministers,  elders, 
and  deacons.  The  elders  and  deacons  are  chosen  for  two  years, 
all  communicants  having  a  vote.  The  consistory  corresponds  to 
the  session  of  the  Presbyterian  Church.  It  is  composed  of  the 
minister  and  the  elders  and  deacons  of  the  local  church.     The 


The  ''Half  Moon,"  in  which  Hendrik  Hudson,  in  the  employ  of  the  Dutch 
East  India  Company,  discovered  the  river  which  bears  his  name  (1607). 

deacons  have  a  voice  in  temporal  affairs  only,  although  in  prac- 
tice this  is  not  strictly  adhered  to,  the  deacons  joining  with  the 
elders  in  passing  upon  all  questions.  The  consistory  admits, 
disciplines,  or  dismisses  members,  and  manages  all  the  concerns 
of  the  congregation.  In  some  churches  the  consistory  is  a  self- 
perpetuating  body.  Members  are  received  by  them  in  the  same 
manner  as  by  Presbyterians.  ^'  The  acting  consistory  may  also 
caU  together  all  former  elders  and  deacons,  as  a  Great  Consistory, 


182 


CORNER-STONES   OF   FAITH 


for  consultation  on  important  matters/*  The  classis  corresponds 
to  the  presbytery  of  the  Presbyterian  Church,  and  has  substan- 
tially the  same  functions.  The  particular  s^^nod  cori-esponds  to 
the  synod,  and  the  General  Synod  to  the  General  Assembly,  of 
the  Presbyterians. 

3.  Teaching.— The  standards  of  the  church  are  the  Heidelberg 
Catechism,  the  Belgic  Confession,  and  the  Canons  of  the  Synod 


Dutch  Reformed  Chiireh,  Albany,  N,  Y. 
Erected  1656. 

of  Dort.  Like  all  other  Calvinistic  standards,  they  emphasize 
the  sovereignty  of  God  and  also  His  love  to  sinful  men.  They 
teach  that  human  nature  is  corrupt,  that  election  is  out  of  mere 
grace,  that  the  savhig  efficacy  of  the  death  of  Christ  extends 
only  to  the  elect ;  but  also  that  His  death  is  abundantly  sufficient 
to  expiate  the  sins  of  the  whole  world,  that  as  many  as  are  called 
by  the  gospel  are  unfeignedly  called,  and  that  if  any  do  not  repent 
or  believe  in  Christ,  this  is  not  owing  to  any  defect  or  insuffi- 
ciency in  the  sacrifice  of  Christ,  but  is  wholly  to  be  imputed  to 
them'selves.     Thev  declare  that  those  who  are  converted  could 


THE  REFORMED  CHURCHES  183 

not  persevere  in  a  state  of  grace  if  left  to  themselves ;  that  God 
mercifully  confirms  and  powerfully  preserves  them  therein  even 
to  the  end;  and  that  they  mnst  be  constant  in  watching  and 
prayer,  and  must  work  out  their  own  salvation  with  fear  and 
trembling.  ^'  The  salient  characteristic  of  the  body  is  its  hered- 
itary zeal  for  doctrine  and  order,  which,  however,  knows  how 
to  reconcile  unyielding  attachment  to  its  own  views  and  usages 
with  a  large  charity  for  all  other  Christians."  * 

4.  Worship.— The  worship  of  the  Dutch  Reformed  Church  is 
semi-liturgical.  The  forms  for  baptism,  the  Lord's  Supper,  ordi- 
nation, and  the  order  of  service  are  obligatory.  There  are  also 
forms  of  prayer  and  worship,  but  these  are  not  imperative.  They 
baptize  by  sprinkling,  and  infants  are  baptized.  They  teach  that 
the  elements  in  the  Lord's  Supper  are  visible  signs  and  pledges 
that  souls  are  fed  by  Christ  to  eternal  life.  There  are  some  in 
the  church  wdth  strong  liturgical  leanings. 

The  Dutch  Reformed  Church  has  several  educational  institu- 
tions. Important  among  these  is  Rutgers  College, New  Brunswdck, 
N.  J.,  wdiich  was  founded  in  1770,  and  then  known  as  Queen's 
College.  Union  College,  Schenectady,  N.  Y.,  founded  in  1795, 
is  in  sympathy  Avith  the  Reformed  Church.  At  Xew  Brunswick 
is  also  a  theological  seminary.  The  missionary  and  benevolent 
work  of  the  churcli  is  carried  on  by  boards  ;  the  Board  of  Foreign 
Missions  was  formally  organized  in  1832,  but  for  some  time  they 
worked  in  conjunction  with  the  American  Board. 

The  True  Reformed  Dutch  Church  is  a  small  body  that 
seceded  in  1822  on  account,  as  thej^  declared,  of  errors  of  doctrine 
and  looseness  of  discipline ;  but  in  reality  it  was  the  culmination 
of  an  old  feud. 

The  Christian  Refor^ied  Church  is  a  branch  of  the  church 
of  the  same  name  in  Holland,  which  separated  from  the  estab- 

*  Dr.  T.  W.  Chambers,  in  "  Schaff-Herzog  Encyclopedia."  The  reader  is 
referred  to  a  paper  by  the  Rev.  A.  P.  Van  Gieson,  D.D.,  in  "Report  of  Con- 
ference on  Union  between  the  Reformed  Dutch  and  Reformed  German 
Churches"  (published  by  the  Reformed  Church  Publishing-house). 


THE  REFORMED  CHURCHES  185 

lished  cliurcli  (the  Dutch  Reformed  Church)  in  1835  for  the  pur- 
pose, as  they  declared,  of  greater  purit}^  in  doctrine  and  polity, 
and  was  brought  by  emigrants  to  America.  In  1882  they  re- 
ceived a  number  of  additions  of  ministers  and  members  who  left 
the  Reformed  Church  in  America  because  that  church  wonld  not 
pronounce  against  secret  societies.  In  1889  there  was  another 
accession  by  the  coming  in  of  most  of  the  remnant  of  the  True 
Reformed  Church.  The  Christian  Reformed  Church  now  num- 
bers about  15,000  members,  more  than  half  of  them  being  in 
Michigan.  They  have  one  educational  institution,  a  seminary 
at  Grand  Raj^ids,  Mich. 

THE   REFORMED   CHURCH   IN   THE   UNITED   STATES 
(FORMERLY   KNOWN  AS   THE   GERMAN   REFORMED    CHURCH) 

This  church  is  more  commonly  known  as  the  German  Reformed 
Church.  The  word  "  German  "  was  dropped  in  1869,  and  the 
present  name,  as  above,  was  adopted.  The  German  Reformed 
Church  Avas  established  in  this  country  by  members  of  the  Re- 
formed Church  of  Germany  and  Switzerland  who  settled  in  New 
York  and  Pennsylvania  at  the  close  of  the  seventeenth  and  the 
beginning  of  the  eighteenth  century.  At  first  there  was  quite 
a  close  connection  between  this  and  the  Dutch  church.  Both 
looked  for  more  or  less  help  from  the  Classis  of  Amsterdam. 
"The  first  German  minister  in  America  was  ordained  by  Dutch 
ministers."  *  The  German  Reformed  Church  adopted  their  con- 
stitution in  1793.  Their  first  coetus,  or  synod,  however,  was 
formed  in  1747.  Its  proceedings  were  always  sent  for  revision 
to  the  Classis  of  Amsterdam,  but  the  church  grew  largely  by  emi- 
gration from  Germany.  In  1825  a  theological  seminary  was 
founded,  which  ten  years  later  was  placed  at  Mercersbiu-g. 
There  emanated  the  "  Mercersburg  theology,"  the  leaders  being 

*  Paper  by  the  Rev.  E.  T.  Corwiii,  D.D.,  in  "Conference  on  Union  of  Re- 
formed Churches,"  p.  23. 


North  Keformed  Dutch  Church,  New  York. 

rhmvi.  !!r*:l.,VH?'!f'i^-...*'"]f'-"  /"^^^Z-*  ^''^^''^  Prayer-lVIectiu.v^  wnn  organized  in  1857. 
hi  /I  .•  r^"  i  ti^'"^^'  .^^'%''"\^'?'V"-  ei-ected  1769;  torn  down  1875  and  a  business 
St  1  lu'iut  ii'   I  "^"^  ^^  ^  ^^^1'^^  ^^^''^'^  ^""^^  ^"^"  Prayer-Meeting  is 


THE  REFORMED  CHURCHES  187 

Drs.  Rauch  and  Nevin.  It  was  there  that  the  late  Dr.  PhiUp 
Schaff  began  his  work  in  this  country  as  a  teacher  and 
wi-iter. 

In  polity  this  church  is  identical  with  the  Dutch  Reformed 
Church ;  even  much  of  the  language  is  the  same.  The  liturgy 
for  their  worship  is  substantially  the  same,  as  well  as  the  manner 
of  conducting  their  services.  A  wide  liberty  is  allowed  in  the  use 
of  the  liturgy.  A  stranger  would  scarce  know  whether  he  was 
in  a  German  or  a  Dutch  Reformed  church  by  the  worship  or 
preaching.  The  standard  of  teaching  is  the  Heidelberg  Cate- 
chism. When  they  became  independent  of  the  Classis  of  Amster- 
dam they  dropped  the  other  doctrinal  symbols,  but,  as  the  Rev. 
Dr.  Van  Gieson  shows,  these  symbols  "  explicitly  assert  that  which 
in  the  catechism  is  either  explicitly  asserted  or  implicitly  con- 
tained."* The  difference  between  the  Dutch  and  German  Re- 
formed churches  seems  to  be  that  the  Dutch  church  lays  emphasis 
on  the  sovereiguty  of  God,  and  is  thus  Calvinistic,  while  the  Ger- 
man church  lays  greater  stress  on  the  sacraments  and  gives 
prominence  to  what  they  call  educational  religion.  Catechetical 
instruction  is  given  an  important  place.  The  German  Reformed 
Church  holds  the  Calvinistic  doctrine  of  the  spiritual  real  pres- 
ence of  the  body  and  blood  of  Christ  in  the  Lord's  Supper  for 
believers  only. 

This  church  is  double  tlie  size  of  the  Dutch  church.  Their 
General  Synod  meets  every  three  years.  Their  missionary  work 
is  carried  on  by  various  boards.  The  Board  of  Domestic  Mis- 
sions was  organized  in  1826,  and  th^  Board  of  Foreign  Missions 
in  1838.  They  also  do  a  considerable  benevolent  work.  The 
Brotherhood  of  Andrew  and  Philip  began  with  them. 

APPENDIX 

The  following  is  an  abbreviation  of  the  charter  granted  by 
WiUiam  III.  to  the  Reformed  Protestant  Dutch  Church  of  the 
City  of  New  York,  1696  : 

*  '' Conference  on  Union,"  p.  43. 


Madison  Avenue  Keiormed  Cliure],,  Fifty-seventh  Street,  New  York. 
Erected  1870. 


THE  REFORMED  CHURCHES  189 

"  William  the  third,  By  the  grace  of  God,  King  of  England, 
Scotland,  France  and  Ireland,  Defender  of  the  faith,  &c. 
Whereas:  Wee  have  been  informed  that  Henricus  Selyns, 
William  Beeckman,  and  others.  Minister,  Elders  and  Deacons 
of  the  Dutch  protestant  congregacon  in  our  City  of  New  yorke, 
have  at  their  own  charge  built  and  erected  a  Church  within  our 
said  City  of  New  yorke,  and  the  same  together  with  the 
Coemetry  or  Church  yard  thereunto  adjoining,  have  dedicated 
to  the  service  of  God,  and  are  also  seized  in  their  demesne  as 
of  ffee  as  in  right  of  said  Church  of  other  lands,  Wee  do  here- 
by declare.  That  Our  royal  will  and  pleasure  is,  that  noe  person 
in  communion  of  the  said  reformed  protestant  Dutch  Church, 
within  Our  said  City  of  New  yorke,  shall  be  any  wayes  molested, 
for  any  difference  in  opinion  in  matters  of  the  protestant  reh- 
gion.  And  declare  that  the  aforesaid  Church,  and  the  ground 
thereunto  adjoyning  and  inclosed,  shall  be  the  Church  and 
Church  yard  of  the  minister,  elders  and  deacons,  and  other 
members  5  and  that  there  shall  be  a  Minister  to  have  care  of  the 
souls  of  the  members,  and  a  perpetual  Succession  of  Ministers 
there.  Wee  have  further  thought  fitt  to  create  and  make  them 
a  body  politick  or  corporate ;  to  have,  take,  possess,  acquire,  and 
putchase  lands,  tenements,  &c.,  not  exceeding  the  yearly  value 
of  two  hundred  pounds. 

^'And  further,  wee  do  grant,  that  the  patronage,  advowson, 
donation  or  presentation  of  and  to  the  said  Church  belong  to 
the  Elders  and  Deacons.  And  further,  wee  do  give  and  grant 
unto  the  said  Minister,  Elders  and  Deacons,  by  and  with  the 
consent  and  advice  of  the  members  to  make  rates  and  assess- 
ments upon  all  and  every  of  the  members  in  Communion  of  the 
said  Church,  for  the  payment  of  the  yearly  stipends  and  sallaryes 
of  the  aforesaid  OflBcers  of  the  said  Church,  and  other  things 
necessary.  And  to  have  and  to  hold  all  and  every  of  the  severall 
above  recited  lands,  tenements,  messauges,  Mannours  and  here- 
ditaments in  Trust  for  ever. 

"IN  TESTIMONY  WHEREOF  we  have  caused  the  great  seal 


190  COKNER-STONES   OF   FAITH 

of  our  said  Province  to  be  hereunto  affixed  in  Councill  at  our 
fforts  in  New  yorke,  the  eleventh  day  of  May,  in  the  8th  year  of 
our  reigne,  Anno  Domini,  1696. 

"Ben  Fletcher  [Seal] 

"  Capt.  GeneraUP 

For  further  study  see  "  Constitution  of  the  Reformed  Church." 

"History  of  tlie  Reformed  Dutch  Church,"  Demarest  (1889). 

"Manual  of  the  Reformed  Dutch  Church,"  Corwdn  (1879). 

"Report  of  Conference  on  Union  of  the  Reformed  Churches" 
(Philadelphia,  Reformed  Church  Publishini>--house,  1888). 

The  American  Church  History  Series,  vol.  viii. ;  also  vol.  i. 

"  History  of  the  Reformed  Church,  Dutch,"  Rev.  E.  T.  Corwin, 
D.D.,  in  "  Christian  Literature." 

"  Manual  of  the  Reformed  Church  in  the  United  States,"  Dubbs 
(1885). 


WRY  I  AM     OP   THE   FAITH   OF   THE   REFORMED 

CHURCH 


Pastor  of  the  First  Reformed  Church,  Orange,  N.  J. 

XAM  of  the  faith  of  the  Reformed  Church  because  I  believe  her 
to  be  the  purest  exponent  of  the  characteristics  of  the  Chris- 
tianity bequeathed  to  us  by  the  apostles.     These  characteristics 
may  be  included  in  three  particulars : 
I.    The  church  belief. 
II.   The  church  order. 
III.    The  church  worship. 

I.  The  Reformed  Church  holds  the  doctrine  distinctively  Paul- 
ine, which  shines  with  clearer  luster  through  the  Bible  and 
crowns  the  New  Testament—  a  doctrine  which  is  larger  than  any 
other  and  which  includes  whatever  may  be  true  in  any  other 
system.  The  Pauline  doctrine  is  that  which  puts  fallen  man  at 
the  nadir,  and  God,  in  the  exercise  of  His  grace,  at  the  zenith. 
It  exalts  the  sovereignty  of  God  in  the  salvation  of  men. 

But  there  are  different  view-points  or  methods,  and  the  Re- 
formed way  of  representing  the  truth  is  wliat  may  be  called 
isagogic.  It  does  not  begin  with  God  and  the  decrees  of  God, 
and  come  down  to  men.  It  begins  with  human  misery,  and 
speaks  of  comfort,  and  so  leach  uj),  through  Christ,  to  God- 
making  more  evident  at  every  step  that  it  is  God  who  is  saving 
us,  bringing  the  personality  and  work  of  the  Holy  Spirit  into 

191 


192 


CORNER-STONES   OF   FAITH 


clearer  liglit,  and,  finally,  showing  that  this  work  of  the  Spirit 
is  a  work  of  distinguishing  mercy.  It  is  God  who  begins,  not 
we  who  begin.  God  is  the  Alpha,  the  Genesis,  of  everything 
good. 

I  am  a  Calvinist  l)ecanse  I  believe  that  everything  saving 
springs  from  God's  election.     I  am  a  Reformed  Calvinist  because 

I  prefer  to  put  the 
truth  with  Heidel- 
berg and  as  the  fii-st 
Reformers  put  it, 
in  the  light  of  com- 
fort and  of  grow- 
ing assurance,  rest- 
ing finally  in  God's 
election,  and  not, 
reversibly,  down. 

II.  I  am  of  the 
faith  of  the  Re- 
formed Church  be- 
cause I  believe  her 
order  and  plan  to  be 
that  of  the  apostles 
and  of  the  New 
Testament.  No  one 
can  question  that 
our  Saviour  at- 
tended the  stjna- 
gogue  as  a  stated  Sabl)ath  observance.  No  one  can  question 
that  the  a})ostles  followed  our  Saviour  in  this,  attending  the 
synagogue  on  every  Sabbath  and  in  every  cit}^  until,  as  in  Eplie- 
sus,  in  Corinth,  and  elsewhere,  they  were  cast  out  of  it.  No  one, 
either,  can  question  that  the  synagogue  Avas  the  norm  of  the 
Christian  assembly.  St.  James,  speaking  of  the  church,  ex- 
pressly styles  it,  rrlv  I^wayMyrjv  vfiC)v—^^your  synagogue^^  (James 
ii.  2). 


Rev.  George  S.  Bishop,  D.D. 


WHY  I  AM   OF  THE  FAITH  OF  THE  REFORMED  CHURCH   193 

The  temple  fell  into  ruin;  the  sacrifice  was  abolished;  the 
priestly  function  was  absorbed  in  Him  who  is  our  great  and  only 
Priest  and  Intercessor,  Jesus  Christ.  But  the  synagogue  re- 
mained. It  remains  to  this  day  and  with  the  same  order.  What 
is  that  order  1 

1.  It  is  an  order  in  which  the  prophetic  office  stands  first. 
"  Built  upon  the  foundation  of  the  apostles  and  proi^liets,  Jesus 
Christ  Himself  being  the  chief  corner-stone."  "  It  pleased  God 
by  the  foolishness  of  preaching  to  save  them  that  believe." 

2.  It  is  an  order  in  which  is  associated  with  the  preaching  of 
the  Word  a  government  by  elders.  "  They  ordained  them  elders  " 
— a  plurality — "  v«  every  clmrch^^  (Acts  xiv.  23). 

3.  It  includes,  with  these,  a  corresponding  bench  of  deacons, 
who  serve  tables  or  attend  to  the  temporal  affairs  of  the  chui^ch. 
^'  To  the  saints  which  are  at  Philippi"— a  local  assembly— "with 
the  bishops  "  (or  elders  in  charge)*  "  and  the  deacons  "  (Phil.  i.  1). 

This  is  in  all  points  the  synagogue  system.  In  every  syna- 
gogue there  was  one  who  was  styled  the  president,  or  "ruler" — 
the  cliazan,  or  "bishop  of  the  congregation,"  and  sheliach  tvhhor, 
"the  angel  of  the  church."  With  him  were  associated  tselcenim, 
or  presbyters,  elders,  also  called  "rulers"  (Mark  v.  22).  And 
next  to  these  the  parnassm,  or  deacons.  These  were  the  officers 
in  every  synagogue,  under  the  great  sanhedrim  or  representative 
synod  or  court. 

The  ancient  and  apostolic  order,  therefore,  is  that  of  a  paro- 
chial episcopate  in  which  there  is  a  presiding  pastor  or  bishop, 
an  upper  house  of  elders  or  bishops,  and  a  lower  house  of  dea- 
cons,—the  norm,  in  itself,  of  everything  constitutional,— ujion 
which  depends  the  entire  fabric  of  church  courts,  after  the 
model  of  the  synod  of  Jerusalem,  with  the  right  of  appeal  and 
based  on  legitimate  representation. 

I  am  of  the  faith  of  the  Reformed  Church  because  of  her  pro- 
test against  secnlarism  in  the  administration  of  spiritual  affairs. 

*  The  words  "  elder  "  and  "  bishop  "  in  the  Greek  New  Testament,  being, 
as  scholarship  concedes,  everywhere  interchangeable. 


194  CORNER-STONES   OF   FAITH 

Id  nearly  every  other  denomination  there  are,  besides  ordained 
and  scriptural  officers,  certain  other  officers  amenable  more  or 
less  to  the  state  instead  of  to  the  chnrch  whose  affairs  they  con- 
trol. The  Reformed  Constitution  knows  nothing  about  the  con- 
trol of  finances  or  anything  else  in  the  hands  of  unordained  men. 
A  man,  to  exercise  power  or  control  of  any  kind  among  us,  must, 
first,  become  a  member  of  the  church,  and,  second,  submit  to 
ordination  by  the  laying  on  of  hands.  The  Reformed  Church 
knows  no  officers  whose  titles  and  whose  functions  are  not  found 
in  the  New  Testament. 

III.  I  am  of  the  faith  of  the  Reformed  Church  because  I  be- 
lieve in  the  value  of  certain  liturgical  forms.  I  believe  the  Ten 
Commandments  were  intended  to  be  read  to  the  people.  I  be- 
lieve the  Lord's  Prayer  was  intended  to  be  repeated  by  the  peo- 
ple. I  believe  that  sacramental  observances  especially  should  be 
guarded  by  a  definite  instruction  and  solemnized  with  a  peculiar 
reverence.  The  liturgy  which  we  have  inherited  almost  bodily 
from  the  Waldensian  church,  and  wldch  includes  the  great  es- 
sentials of  the  Christian  worship,  — a  liturgy  which,  while  not 
rigidly  binding  in  all  points,  still  conserves  propriety  and  rever- 
ence, unanimity  and  beauty,  in  divine  public  service, — seems  to 
me  both  scriptural  and  sustained  by  the  dictate  of  a  sanctified 
judgment. 

I  love  the  Reformed  Church  because  her  atmosphere  is  genial 
and  elastic ;  because,  while  commending  free  worsliip,  she  has  no 
prejudice  against  written  prayers  or  forms  5  because  she  is  solid, 
strong,  steady,  and  adaptal)le  to  circumstances ;  because  she  car- 
ries in  herseK  the  salt  of  American  institutions  ;  because  she  gives 
a  definite  place  and  respect  to  her  clergy ;  and  because  she  incul- 
cates that  subordination  wliich  alone  can  secure  unity  and  effect- 
iveness, and  that  reverence  which  is  the  soul  of  culture. 

The  Dutch  Reformed  Church,  the  oldest  Protestant  church  in 
America,  is  a  grand  center-ground  of  union,  having,  as  she  has, 
affinities  with  everything  catholic.  Her  creed  is  true,  but  not 
severe.     Her  rites  are  beautiful,  but  not  inexorably  stringent. 


WHY  I  A:\r  OF  THE  FAITH  OF  THE  REFORMED  CHURCH    195 

She  combines  loyalty  to  principle  with  love  to  men,  and  earnest- 
ness with  the  spirit  of  devoutness. 

These  reasons  "  why  I  am  of  the  faith  of  the  Reformed  Church  " 
are  confii-med  when  I  come  to  consider  that  chnrch's  historical 
value  and  practical  influence. 

There  were  three  great  centers  of  the  Reformation— Witten- 
berg, Geneva,  and  Heidelberg.  They  were  nearly  at  eqnal  dis- 
tances from  Holland,  and  exercised  nearly  an  eqnal  inflnence 
npon  her.  The  spirit  of  the  Dutch  church  came  from  Luther,  its 
doctrine  from  Greneva,  and  its  expression  from  Heidelberg.  No 
servile  reproduction  of  either,  Holland  became  the  expounder 
and  interpreter  of  the  newly  discovered  evangelical  truth.  She 
formulated  the  Reformation.  She  gave  the  chui^ch  the  last  and 
best  statement  of  ihe  orthodox  system.  By  her  that  system  was 
clarified,  condensed,  and  starred  into  five  great  points,  basal, 
logical,  and  harmonious.  Destroy  one  of  these  points,  you  de- 
stroy all  the  others.  Establish  one,  you  have  established  the 
rest. 

Holland  formulated  the  Reformation.  She  was  the  best  fitted 
of  any  land  to  do  this.  For  one  reason,  because  she  was  central ; 
for  another,  because  her  free  institutions  and  her  perfect  tolera- 
tion of  all  rehgions  made  the  Dutch  Republic  the  refuge  and 
shelter  of  all  who  anywhere  were  persecuted,  in  those  stormy  and 
transition  times,  for  conscience'  sake.  Accordingly,  French, 
English,  Scotch,  and  German  refugees  fled  to  Holland,  or  the 
"  Hollo wland,"  which  thus  became  the  chalice  of  the  best  blood 
and  piety  of  Europe.  There  are  sixty  Walloon  or  French 
churches  in  Holland  to-day,  in  all  of  which  the  service  is  in  the 
French  language.  As  for  the  Scotch,  a  large  part  of  the  sound- 
est Dutch  theology  was  written  by  Scotchmen,  such  as  Alexan- 
der Comrie  and  others ;  and  when  the  cause  of  the  Covenant  was 
about  to  perish  in  Scotland  itself,  its  dying  embers  were  re- 
kindled from  Holland  by  the  ordination  of  James  Renwick— 
after  Cameron's  death  the  leading  mind  of  the  great  struggle— 
at  the  hands  of  the  Classis  of  Groningen.    As  for  the  Enghsh,  it 


196  CORNER-STONES  OF  FAITH 

is  well  known  tliat  tliej  fled  by  hundreds  and  thousands  to  Hol- 
landj  and  that,  after  twelve  years  of  sojourn  there,  the  Pilgrim 
fathers  embarked  from  Delfshaven,  carrying  with  them  in  large 
measure,  as  the  accumulated  wealth  of  those  years,  the  embryonic 
elements  of  New  England.  In  the  Synod  of  Dort,  therefore, 
which  gave  us  as  its  last  and  best  woi'k  the  immortal  Dordracene 
Canons,  there  sat,  as  the  result  of  this  cosmopolitanism,  English 
Puritans  and  bishops,  as  well  as  delegates  and  representatives 
from  every  Protestant  land. 

Then,  again,  the  universities  of  Leyden  and  Utrecht,  at  that 
time  the  most  famous  in  Europe,  had  brought  together  an  as- 
semblage of  scholarship  and  acumen  never  before  nor  since 
exceeded.  All  this,  concentered  on  the  burning  and  the  crystal- 
lizing questions  of  the  hour,  compelled  an  accuracy,  a  clearness, 
and  a  comprehensiveness  of  definition  ])eerless  as  the  product 
of  the  highest  spiritual  thought.  Witsins  on  the  Covenants, 
Vitringa  on  the  Synagogue,  Alasco  on  Liturgic  Forms,  will  never 
be  surpassed.  Holland  thus  had  been  prepared,  in  the  providence 
of  God,  for  the  work  of  shaping  and  setting  the  final  and  perma- 
nent stamp  upon  what  the  Keformation  achieved. 

The  Dutch  influenc(^  on  Puritanism,  the  mightiest  spiritual  and 
political  force  in  the  world,  has  never  been  properly  recognized. 
It  has  been  too  often  forgotten  that  the  armed  contest  for  reli- 
gion and  freedom,  begun  in  Holland,  as  Douglas  Campbell  reminds 
us,  ''lasted  there  for  eighty  years  before  it  was  transferred  to 
England;  that  the  grandfathers  and  fathers  of  the  men  who 
fought  under  Cromwell  at  Naseby  and  Dunbar  received  their 
military  training  and  the  s})irit  of  their  enthusiasm  from  William 
of  Orange  and  liis  son,  Prince  Maurice,  thousands  upon  thousands 
of  them,  during  a  period  of  seventy  years,  serving  in  the  armies 
of  the  Dutch  Republic."  "  Fairfax,  Essex,  Monk,  Warwick,  Bed- 
ford, Skippon,  and  others— in  fact,  the  men  who  organized  the 
parliamentary  nrmy—received  their  military  education,"  says 
Markham.  "in  the  Low  Countries."  The  famous  Ironsides  of 
Cromwell  were  drilled  by  Colonel  Dalbier,  a  Hollander.    England 


WHY  I  AM  OF  THE  FAITH  OF  THE  REFORMED  CHURCH   197 

herself  is  colored  in  all  lier  eastern  counties  by  her  neighbor  just 
across  the  sea. 

This  same  Puritanism,  broad,  generous,  without  those  features 
of  severity  which  have  characterized  what  has  been  less  conti- 
nental, flowed  over  the  Atlantic  into  America,  and,  poured  like  a 
gulf  stream  into  the  heart  of  the  colonies,  exercised  from  the  first 
a  molding  sway  on  all  our  social  life  and  institutions.  The  Re- 
formed Church  has  been  the  vehicle  of  this.  Her  politij  has  been 
the  pillar  of  a  free  but  firm  and  constitutional  republicanism. 
Her  conservative  influence,  in  the  midst  of  that  commercial  and 
political  ferment  called  the  American  life,— not  always  healthy, 
often  heated,  rash,  and  extravagant,— is  the  salt,  the  brake  on  the 
wheels,  which  it  needs.  Her  siririt  of  enterprise  and  progress,  and 
especially  her  missionary  spirit,  put  her  in  the  van  of  those 
potencies  which  march  forth  in  our  day  like  armies  with  banners. 
When  Commodore  Peny's  fleet  returned  after  his  first  visit  to 
Japan,  and  the  question  of  Christianizing  that  country  was  under 
discussion,  "  Let  the  Reformed  Church  do  it,"  said  he.  And  from 
that  day  our  church  in  the  "  Kingdom  of  the  Sunrise  "  has  been 
the  foremost  moving  factor  of  her  marvelous  advancement  into 
hght. 


tu^  .  s.  r^vr6^ 


RLV.C.P.K^AUTH    &«  DO. 


PI0\F1-:RS  anh  FQUNpiEio 

LUTHERAN 


VI 
THE   LUTHERAN   CHURCH 

THE  full  name  of  this  church,  and  that  claimed  by  each  of  its 
branches,  is  the  "  Evangelical  Lutheran  Church."  Among 
the  distinguishing  features  are  its  Lutheran  origin,  the  central 
place  given  to  the  teaching  of  justification  by  faith,  reverence  for 
the  historical  in  Christianity,  the  place  given  to  the  sacraments,  and 
the  evangelical  spirit.     Other  features  will  appear  in  the  sequel. 

1.  History.— The  Lutheran  Church  is  a  direct  outcome  of  the 
Reformation  in  Germany,  started  by  the  great  Reformer,  Martin 
Luther,  in  the  sixteenth  century.  The  31st  of  October,  1517,  the 
day  on  which  Luther  nailed  his  ninety-five  theses  on  the  church 
door  at  Wittenberg,  denouncing  the  sale  of  indulgences,  is  given 
as  the  birthday  of  the  Lutheran  Church.  The  name  ^'  Lutheran  " 
was  at  first  given  in  derision,  like  that  of  Christian.  Luther  did 
not  desire  it. 

The  Lutheran  Church  did  not  come  to  America  an  organized 
body,  but  Lutheran  principles  and  teachings  were  brought  here 
by  several  separate  companies  of  emigrants  from  different  coun- 
tries. The  first  to  come  Avere  from  Holland,  settling  with  the 
Dutch  on  the  Hudson.  They  worshiped  with  the  Reformed  Dutch 
Church,  not  being  permitted  to  establish  their  own  churches. 
Occasionally,  however,  they  held  private  gatherings.  It  was  not 
until  the  English  tOok  possession  of  the  New  Netherlands  in  1664 
that  the  Lutherans  had  liberty  there  to  set  up  churches  of  their 

201 


Martin  Luther. 
Prom  the  portrait  painted  iu  Lutlier's  forty-uiuth  year  by  Lucas  Cranach. 


THE   LUTHERAN   CHURCH 


203 


own.  The  first  Lutheran  pastor,  the  Rev.  Reorus  Torkillus,  came 
with  the  Swedish  colonists  who  settled  in  Delaware  in  1638. 
German  Lutherans  came  to  Pennsylvania,  and  a  colony  of 
Lutherans  from  Salzburg  settled  in  Georgia. 

The  arrival  of  the  Rev.  Henry  M.  Muhlenberg  in  1742  began 
a  new  era  in  Lutheranism  in  this  country.  He  went  to  work  with 
zeal  and  wisdom,  and  his  ability  and  energy  infused  new  life  into 
the  church.  He  was  a 
man  of  large  resources, 
wide  influence,  and  a 
catholic  spirit.  He  was 
in  very  friendly  rela- 
tions Avith  the  leaders 
of  other  denomina- 
tions, especially  with 
the  Rev.  M.  Schlatter, 
the  patriarch  of  the  Ger- 
man Reformed  Church 
in  the  United  States. 
The  first  synod  was  or- 
ganized in  Philadelphia  in  1648.  From  that  time  on  there  has 
been  a  steady  and  quite  rapid  growth.  It  was  no  easy  task  to 
bring  together  into  one  ecclesiastical  organization  the  different 
elements,  different  in  nationality  and  the  attendant  characteris- 
tics ;  but  it  was  accomplished.  However,  there  have  been  divi- 
sions, which  will  be  referred  to  hereafter. 

2.  Organization.— In  the  organization  of  the  Lutheran  Church 
two  elements  are  recognized— the  right  of  individual  congrega- 
tions to  govern  themselves,  and  the  union  of  churches  for  the 
general  good.  This  is  a  combination  of  the  Congregational  polity 
and  the  Presbyterian  polity ;  the  autonomy  of  the  local  clim'ch 
is  Congregational,  and  the  authority  of  representative  l)odies  is 
practically  Presbyterian.  The  officers  of  the  church  are  the  pastor, 
elders,  deacons,  and  trustees.  These  compose  the  church  coun- 
cil, which  has  oversight  of  the  affairs  of  the  congregation.     The 


Melanelithon. 

German  Reformer 

(1497-1560). 


Zwingli. 

Swiss  Eeformer 

(1484-1531). 


204 


CORNER-STONES   OF   FAITH 


control  of  the  clmrcli  business  is  delegated  to  tliem.  The  min- 
istry do  not  constitute  an  order,  but  have  a  divinely  appointed 
office,  and  all  ministers  are  equal.  A  synod  is  composed  of  min- 
isters and  lay  delegates  with  equal  powers,  representing  a  given 
portion  of  the  church.  It  transacts  all  business  pertaining  to  the 
congregations  represented,  and  it  expects  its  authority  to  be  ac- 
cepted. The  synods  may  unite  into  larger  bodies.  The  author- 
ity of  councils  and  synods  is  only  such  as  has  been  delegated  to 
them  by  the  congregations. 

3.  Teaching.— The  Lutheran  Cliurch  teaches  that  the  Holy 
Scriptures  are  the  only  inf alliljle  rule  of  faith  and  practice.     The 


AVarlburij^  Castle,  Gci'mnny. 
Where  Lutlier  translated  the  New  Testament  (1522). 


standards  of  the  church  are  the  Augsburg  Confession,  prepared 
by  Melanchthou,  under  the  direction  of  Luther,  in  1530,  and  tlx' 


THE   LUTHERAN   CHURCH  205 

Formula  of  Concord.  The  teachings  of  the  Lutheran  Church 
may  be  summarized  as  follows.  The  fundamental  teaching  is 
that  which  was  emphasized  by  Luther :  "  The  just  shall  live  by 
faith";  that  is,  ''Man  cannot  be  justified  before  God  by  his  own 
works  or  merits,  bnt  is  justified  freely  for  Christ's  sake,  through 
faith  alone,  which  God  imputes  to  him  for  righteousness;  this 
faith  must  bring  forth  good  fruits  or  works."  All  men  are  born 
in  sin— that  is,  without  the  fear  of  God— and  with  carnal  ap- 
petites, and  they  cannot  b}^  their  own  powers  exercise  saving 
faith  without  being  born  again  and  converted  to  God  by  the  Holy 
Ghost.  They  teach  the  generally  accepted  Trinitarian  view  of  the 
Deity,  and  the  vicarious  obedience,  sufferings,  and  death  of  Jesus 
Christ,  the  God-man,  for  all  men,  and  progressive  sanctification 
not  completed  in  this  life.  Holding  to  the  two  sacraments,  bap- 
tism and  the  Lord's  Supper,  they  teach  that  baptism  is  necessary 
to  salvation,  but  make  the  fine  distinction  that  it  is  not  of  ''  such 
absolute  necessity  that  salvation  is  in  no  case  to  be  had  without 
it,  if  it  cannot  be  obtained."  They  generally  deny  that  infants 
dying  unbaptized  are  lost.  The  mode  of  baptism  is  sprinkling. 
Concerning  the  Lord's  Supper  they  teach  that  Christ  is  really  and 
truly  present,  but  ''in  a  sacramental  manner  that  is  not  under- 
stood by  us."  For  the  most  part  they  hold  to  a  spiritual  x)resence. 
They  teach  the  resurrection  of  the  dead  and  the  second  coming 
of  Christ  to  judgment,  when  He  will  confer  on  the  godly  eternal 
life  and  condemn  the  ungodly  to  eternal  punishment.* 

4.  Worship.  —  The  Lutheran  Church  emphasizes  the  desirable- 
ness but  not  the  necessity  of  uniformity  in  worship  and  in  the 
administration  of  the  ordinances.  A  liturgy  is  provided,  but 
there  is  great  liberty  in  its  use.  In  some  places  the  church  is 
non-liturgical,  and  in  others  it  is  liturgical  to  a  high  degree. 
The  preaching  of  the  Word,  the  regular  administration  of  the 

*  The  Lutheran  Publishing  Society,  Philadelphia,  publishes  a  number  of 
leaflets  giving  briefly  and  clearly  the  teachings  and  principles  of  Lutheran- 
ism.  Among  them  is  *'Our  Church,"  and  "The  Evangelical  Lutheran 
Church." 


206  CORNER-STONES   OF   FAITH 

sacraments,  and  the  nse  of  a  rich  and  varied  hymnology  are  in- 
dispensable parts  of  divine  worship.  "  Lntherans  retain  the 
chnrch  year  and  observe  the  Christian  festivals  in  commemora- 
tion of  the  birth,  crncifixion,  resurrection,  and  ascension  of 
Christ,  and  of  the  ontponring  of  the  Holy  Spirit  at  Pentecost,  as 
well  as  the  celebration  of  the  anniversary  of  the  Reformation, 
and  days  of  national  thanksgiving  and  prayer,  Catechization, 
as  the  proper  development  of  religions  training  in  the  family  and 
in  parochial  and  Sunday-schools,  she  regards  as  the  best  means 
of  leading  the  young  to  Clirist,  and  of  establishing  them  in  the 
truth."  Members  are  admitted  to  the  church  by  the  rite  of  con- 
firmation. Prayer-mt^etings  and  services  of  preparation  for  the 
communion  are  among  the  usages  of  the  church.  A  considerable 
educational  work  is  carried  on  l)y  the  Lntherans  in  this  country, 
as  well  as  a  missionary  work  at  home  and  abroad  through  mission 
boards  in  tlie  diffcreiit  brandies. 

The  Lutheran  Church  is  divided  into  the  folloA\dng  separate 
bodies : 

The  Gexekat.  Synod  is  the  oldest  and  the  original,  but  not  the 
largest,  of  the  Lutlieran  branches.  It  was  organized  in  Maryland 
in  1820.  At  first  it  eml)raced  most  of  the  Lutherans  of  the  coun- 
try. ''It  stood  for  the  independent  existence  of  the  Lutheran 
Church  in  America,  and  the  clear  and  unequivocal  confession  of 
a  positive  faith."  *  They  allow  a  more  liberal  construction  of  the 
Augsburg  Confession,  especially  the  articles  on  the  sacraments, 
than  most  others.  Thi^y  are  also  more  Americanized,  and  main- 
tain a  friendly  relation  to  other  denominations,  cooperating  with 
them  in  all  reforms,  and  in  meetings  of  the  Evangelical  Alliance. 

The  United  Synod  of  the  South.— After  the  breaking  out  of 
the  Civil  War,  four  synods  of  North  and  South  CaroHna  and  Vir- 
ginia withdrew  from  the  General  Synod,  and  in  1863  they,  with 
the  Synod  of  Georgia,  formed  the  General  Synod  of  the  South. 
Other  synods  afterward  joined.  In  1886  a  new  organization— 
the  United  Synod  of  tlie  South— was  formed  out  of  the  old,  tak- 
*  ''History  of  tlio  Evani;:olieal  Lutheran  Church,"  Jacobs,  p.  362. 


THE   LUTHERAjN   CHURCH  207 

ing  in  two  independent  synods.  They  accept  the  Holy  Scriptures 
as  the  onl}'  standard  of  doctrine  and  church  discipline,  and  the 
Augsbui'g  Confession^  with  which  the  other  symbolic  books  are 
in  perfect  harmony,  as  a  true  and  faithful  exhibition  of  the  doc- 
trines of  Holy  Scripture.  Similar  in  teaching  to  the  General 
Council,  they  are  perhaps  a  little  less  strict,  '^  though  of  late  years 
there  has  been  not  a  little  smoothing  down  of  doctrinal  asperities 
and  a  nearer  approach  to  the  General  Synod." 

The  General  Council  was  organized  in  1867  by  several  s^^nods 
that  withdrew  from  the  General  Synod  because  of  the  admission 
of  what  they  considered  an  un-Lutheran  synod.  The  Genei-al 
Council  is  distinguished  by  its  strict  adherence  to  the  standards 
of  the  church,  and  those  who  accept  them  ''must  understand  the 
words  in  one  and  the  same  sense."  They  declare  that ''  Lutheran 
pulpits  are  for  Lutheran  ministers  only  " ;  but  this  is  not  strictly 
adhered  to.  The  General  Council  is  composed  of  Germans,  Swedes, 
and  Americans,  and  is  somewhat  more  loosely  organized  than  some 
of  the  others. 

The  Synodical  Conference  was  organized  in  1872  from  a 
nucleus  that  had  existed  for  many  years.  They  are  commonly 
known  as  "  Missourians,"  and  are  made  up  largely  of  Germans. 
The  English  element  is  growing.  The  Synodical  Conference  is 
distinguished  by  its  insistence  on  a  pure  and  positive  Lutheran- 
ism,  and  they  maintain  that  their  doctrine  as  to  the  ministry  and 
the  church  is  the  true  and  settled  scriptural  doctrine.  They  re- 
quire their  ministers  to  subscribe  to  the  whole  Book  of  Concord 
as  the  pure,  unadulterated  exphmation  of  the  divine  Word  and 
will.     This  is  the  largest  of  the  Lutheran  bodies. 

Besides  the  foregoing  there  are  numerous  independent  synods 
and  many  independent  congregations.  They  are  separated  by 
reason  of  national  peculiarities,  and  questions  of  government  and 
doctrine.  The  largest  of  these  is  the  Ignited  Norwegl\n  Chlt?ch, 
which  was  constituted  in  1890  by  the  union  of  three  synods.  It 
was  an  attempt  to  bring  together  all  the  Norwegian  Lutherans, 
but  this  was  not  fully  accomplished.     The  next  in  size  is  the 


il  U  r  _   r'>   '"^  •  ~^  V 


nil] 


TZ^ul 


Chureli  of  the  Holy  Communion  (Lnthcran),  Philadelphia,  Pa. 


THE   LUTHERAN   CHURCH  209 

Synod  of  Ohio,  whicli  has  existed  since  1818.  For  a  year  it  was 
connected  with  the  General  Council,  and  later  for  nine  years  with 
the  Synodical  Conference.  The  predestination  controversy  some 
years  ago  caused  differences  and  several  divisions. 

In  October,  1895,  was  held  the  first  meeting  of  the  Luther 
League.  It  was  felt  that  the  young  i3eople  of  the  church  needed 
this  league  to  strengthen  their  loyalty  and  further  the  distinctive 
mission  of  the  Lutheran  Church.  It  was  a  meeting  of  all  Lu- 
therans in  America,  and  iib  is  hoped  that  it  will  be  an  important 
step  toward  the  unification  of  the  entire  Lutheran  Church  in 
America.  The  doctrinal  basis  of  the  league  is  the  unaltered 
Augsl3urg  Confession,  and  its  constitution  provides  that  this 
article  may  not  be  amended.  The  Young  People's  Society  of 
Christian  Endeavor  has  obtained  a  strong  foothold  among  the 
churches  of  the  General  Synod,  and  in  the  1538  congregations 
there  are  1122  such  societies.  A  National  Lutheran  Christian 
Endeavor  Union  was  organized  at  the  International  Convention 
held  in  Cleveland,  1894.  The  General  Council  has  entered  into 
friendly  relations  recently  with  the  General  Synod ;  there  is  a 
comity  in  mission  work,  and  fraternal  delegates  are  sent  from 
the  one  to  the  other.  The  signs  of  union  are  not  as  apparent  as 
they  ought  to  be ;  national  peculiarities,  doctrinal  })rejudices,  and 
local  loyalty  have  yet  to  be  overcome. 

In  this  connection  mention  should  be  made  of  the  following: 

The  Evangelical  Synod  of  North  America  was  organized  in 
1840.  It  represents  the  state  church  of  Prussia,  which  is  the 
union  of  the  Lutheran  and  Reformed  bodies,  and  accepts  the 
symbolical  books  of  those  bodies. 

The  German  Evangelical  Protestant  Church  ''is  liberal  in 
doctrinal  belief,  having  no  confession  of  faith.  It  is  opposed  to 
synodical  organization,  but  its  ministers  are  associated  in  vereine, 
or  district  unions.  Some  of  its  churches  are  older  than  the 
century."  * 

The  Swedish  Evangelical  Mission  Co\t:nant  in  A^merica  is 

*  Census  Bulletin  (1890),  No.  70. 


LulLer  I'laec  Memorial  Church,  Washington,  D.  C. 

Erected  in  1873,  as  "  a  meraorial  of  GotVs  frooduess  in  dcliveriufr  the  land  from  slav- 
ery and  from  war."  Tlie  statue  of  Tnither  in  front  of  tiie  church  is  a  duplicate  of  the 
central  tigure  in  the  celebrated  group  at  Worms,  Germany. 


THE   LUTHERAN   CHURCH  211 

a  union  of  two  Swedish  Lutheran  synods  in  1885,  and  owes  its 
existence  to  the  influence  of  the  free  religious  movement  in 
Sweden,  in  which  Professor  P.  Waldenstrom,  D.D.,  is  a  leader. 
Each  church  is  self-governing,  but  they  are  bound  together  by 
conferences  and  an  annual  General  Assembly.  Only  the  General 
Assembly  has  power  to  admit  new  churches  to  the  Covenant,  or 
to  sever  the  connection,  should  that  become  necessary  through 
errors  of  doctrine  or  life.  The  Covenant  is  not  a  denomination 
in  the  ordinary  sense  of  the  word,  but  is  a  mission  society ;  they 
came  together  because  of  the  missionary  spirit,  and  to  further 
missionary  enterprises.  They  are  united  on  a  simple  basis  of 
faith  in  Jesus  Christ  and  the  leading  of  a  true  Christian  life. 
They  have  no  creed  or  ritual;  each  church  is  free  to  adopt  its 
own.  A  congress  was  held  in  connection  with  the  Parliament  of 
Religions  in  1893.* 

For  further  study  the  student  is  referred  to  the  following: 

'^  History  of  the  Reformation,"  Professor  George  P.  Fisher,  D.D. 
(Scribners). 

'^History  of  the  Evangelical  Lutheran  Church  in  the  United 
States,"  Professor  H.  E.  Jacobs  (vol.  iv.,  American  Church  His- 
tory Series,  1895). 

^'Life  of  Muhlenberg,"  W.  J.  Mann  (Philadelphia,  1887). 

''  The  Lutheran  Manual "  (New  York,  Boschen  &  Werfer,  1893). 

"  Lutherans  in  all  Lands,"  Rev.  J.  N.  Lenker,  D.D.  (Milwaukee, 
1893). 

Articles  in  C3'clopedias. 

*  See  "The  World's  Parliament  of  Religions,"  edited  by  Dr.  Barrows,  vol. 
ii.,  p.  1514  (Chicago  Parliament  Publishing  Company). 


■^-^'^'^M': 


Pennsylvania  College,  Gettysburg,  Pa.     Organized,  1832. 

1.  College  Church.     2.  Aptronomical  Observatory.    3   ColleRe -Main  Building. 
4.  LinDSBan  Hall— Scientific  Department.    5.  Preparatory  Department. 


WHY  A  LUTHERAN? 

BY  THE  REV.  J.  G.  BUTLER,  D.D., 
Memorial  Lutheran  Church,  Washington,  D.  C. 

IN  reply  to  the  question.  Why  I  am  a  Lutheran,  let  me  say 
first  of  all  that,  while  a  Lutheran,  there  is  nothing  in  my 
creed  or  heart  or  life  that  separates  me  from  communion  and 
cordial  fellowship  with  any  denomination  calling  itself  Christian, 
nor  from  any  believer  in  Christ  who  is  striving  to  serve  our  Lord 
and  Master.  I  am  a  thorough  churchman,  not  in  any  narrow  or 
exclusive  sense,  but  belong  to  the  church  for  which  our  Redeemer 
gav^  Himself,  the  body  of  all  believers,  of  which  He  is  the  ever- 
living  Head,  continuing  to  do  tlie  w^ork  of  redemption,  which  He 
began  to  do  when  on  earth,  and  which  He  will  continue  to  do 
through  the  church  called  by  His  name,  the  church  of  the  ever- 
living  God,  until  every  knee  shall  bow  to  Him  and  every  tongue 
confess  that  He  is  Lord,  to  the  glory  of  God  the  Father.  This 
point  I  emphasize  because  there  are  in  the  Lutheran,  as  in  some 
other  branches  of  the  church,  those  who  separate  themselves,  not 
so  much  from  the  world  as  from  fellow-believers,  exalting  the 
denomination  or  sect  above  the  church  universal,  which  embraces 
Christians  of  every  name  and  of  every  land.  With  all  my  heart 
I  cling  to  the  one  holy  Christian  church.  With  the  sect  phari- 
seeism,  whose  logic  is  Lutheran  pulpits  for  Lutheran  preachers 
only,  and  Lutheran  altars  for  Lutheran  believers  only,  I  have  no 
sympathy,  but  heartily  welcome  to  my  pulpit  all  whom  the  Lord 

213 


214 


CORNER-STONES   OF   FAITH 


has  ordained,  and  to  the  Lord's  table  all  whom  that  Lord  accepts. 
Dare  any  poor  believing  sinner,  saved  by  God's  grace  alone,  do 
otherwise  ? 

No  doubt  I  am  a  Lutheran,  _^> '6-^  of  all,  because  I  ivas  horn  and 
reared  a  Lnfheran.     As  far  back  as  I  can  trace  ni}^  blood  it  is 

Lutheran  blood,  with  now 
four  generations  cer- 
tainly in  the  Lutheran 
ministry.  Birth  and  en- 
vironment ordinarily,  not 
always,  fix  our  denomi- 
national relation.  Had 
I  been  born  and  reared 
a  C(mgregationalist  or 
Methodist  or  Presbyte- 
ri;in.  or  in  any  other  of 
tlie  one  family  of  Chris- 
tian churches,  the  strong 
probal)ility  is  that  I  would 
l)e  to-  d  ay  wh ere  I  was  born 
and  reared.  Quite  sure 
am  I,  however,  that  I  could 
not  have  found  a  conge- 
nial chnrch  home  in  any 
denomination  w^hose  pol- 
ity or  usage  or  faith  would 
exclude  me,  or  any  dis- 
ciple of  our  common  Lord,  either  from  the  pulpit  or  from  the 
table  of  the  Lord,  or  which  would  require  me  to  exclude  any 
one  called  of  God  into  this  fellowship.  If  historic  and  tradi- 
tional Lutheranism  means  anything,  it  means  an  unyielding 
2)rofesf  against  everything  in  dogma  or  polity  or  spirit  or  life 
that  conflicts  with  the  blessed  gospel  of  God,  which  the  Christ 
came  to  publish.  Every  student  of  church  history  knows  that 
the  souls  emancipated  from  the  ignorance  and  superstition  and 


Rev.  J.  G.  Butler,  D.D. 


WHY  A  LUTHERAN?  215 

thraldom  of  the  papal  hierarchy  were  at  first  called  Lutherans 
in  derision,  as  the  followers  of  Wesley  were  called  Methodists 
because  of  their  adoption  of  the  pious  methods  of  the  great 
founder  of  Methodism.  Luther  deplored  the  linking  of  his  poor 
name  with  the  Christian  church.  He  would  have  named  the 
congregations  following  him,  not  Lutheran,  but  Evamjelical; 
hence  the  name  "Evangelical  Lutheran  Church."  His  great 
work  was  giving  the  gospel  to  the  people  in  the  language  of  the 
people  and  translating  the  worship  of  the  church  from  a  dead  to 
the  living  languages  of  earth.  The  Lutheran  Church  is  to-day 
preaching  the  gospel  in  the  languages  of  the  peoples  wherever 
the  church  and  the  gospel  are  known.  The  Lutheran  Church, 
true  to  her  history,  must  be  the  church  of  eternal  protest  against 
everything  that  is  in  conflict  with  the  Word  of  God  as  interpreted 
by  sound  reason,  and  the  heart  rencAved  and  guided  by  the  Holy 
Spirit.  I  know  no  reason  why  I  should  sell  my  Lutheran  l)irth- 
right.  If  a  long  history  of  protest  against  error,  and  for  the 
Word  of  God,  and  the  Christ  of  the  Word,  with  a  rich  fruitage 
of  faith  in  Christian  education  and  works  of  charity  and  lives 
of  self-sacrifice,  gives  foundation  to  our  claim  of  right  to  live  and 
perpetuate  Evangelical  Lutherans  in  the  onward  march  of  the 
coming  kingdom  of  Clirist,  I  think  the  followers  of  Luther  are 
entitled  to  a  first  place  among  the  churches  of  our  Lord.  The 
focal  doctrine  of  redemption  in  Qlwiai,— justification  hy  faith 
alone,— iKnv  the  common  inheritance  of  evangelical  Christendom, 
was  wrought  out  in  the  deep  heart-experiences  of  the  forgotten 
monk  in  his  struggle  for  freedom  and  in  his  search  for  peace, 
the  peace  which  he  found,  and  which  every  believer  finds,  only 
at  the  foot  of  the  cross,  trusting  in  Jesus. 

''My  faith  looks  up  to  Thee, 
Thou  Lamb  of  Calvary." 

All  saving  truths  center  in  this  gospel  of  the  living  Christ. 

A  second  reason  for  being  a  Lutheran  is  found  in  the  field  xvhite 
to  the  harvest  in  the  Lutheran  Church,  and  needing  nothing  so  much 


216  CORNEE-STONES  OF  FAITH 

as  men  and  ivomen  self-forgetful  and  consecrated  to  the  ivorTi  of  sav- 
ing the  people— the  work  for  which  our  Lord  gave  Himself  unto  death. 
The  field  is  the  workl,  and,  in  common  with  all  believers,  we  have 
our  responsibility  in  preaching  the  gospel  to  every  creature.  Our 
American  Lutheran  Church,  in  common  with  the  church  of 
Lutheran  Europe,  has  missions  throughout  the  dark  places  of 
the  earth.  We  recognize  our  responsilulit}'  in  preaching  Christ 
to  the  unevangelized  in  our  own  land,  and  in  no  pulpit  is  the  gos- 
pel more  purely  or  simply  preached  than  in  ours.  The  world 
will  never  be  saved  by  a  pulpit  given  to  sjxM'uhitive  theology  nor 
to  liuman  philosoi)hies,  much  less  by  the  jargon  voices  of  man's 
wisdom  among  the  people  wlio  turn  away  from  the  old  paths. 
There  is  an  enrolled  membersliip  in  llic  Lutheran  Cimrcli  in  the 
United  States  of  1,428, G93.  How  many  not  enrolled  have  been 
confirmed  in  the  state  churches  of  Europe,  we  have  no  means  of 
knowing  ac(*uratcly.  A  conservative  estimate  would  put  the 
Lutheran  p()})ulation  of  our  own  countiy  at  from  Steven  to  eight 
millions.  The  cmtcry  against  immigration  is  not  against  that 
from  the  north,  but  against  thnt  from  the  south  of  Europe. 
The  only  hope  of  the  millions  among  us  from  papal  lands  is  the 
gospel.  But  our  Scandinavian  and  German  people  are  among 
our  best  citizens.  The  least  percentage  of  illiteracy  in  the  world 
is  found  in  Norway  and  Sweden  and  Denmark,  made  what  they 
are  under  the  teaching  and  si)irit  of  the  Lutheran  Church.  Ger- 
many, with  her  great  universities,  is  the  pride  of  (Christendom. 
At  the  feet  of  her  teachers  numy  of  our  own  students  sit  as 
learners,  after  graduation  from  our  own  American  colleges  and 
universities. 

The  people  to  whom  the  Lutheran  Church  in  the  United  States 
has  a  special  mission,  and  who  came  not  to  impoverish  but  to  en- 
rich America,  are  among  the  most  industrious,  frugal,  thrifty, 
honest,  temperate,  and  God-fearing  of  all  our  people.  They  are 
planting  churches  and  schools  and  universities  and  asylums, 
bringing  with  them  the  best  fruitage  of  the  Lutheran  Reforma- 
ticm  of  the  sixteenth  century.     Many  of  them,  as  well  as  multi- 


WHY   A   LUTHERAN?  217 

tudes  of  our  own  native  people,  are  worldly  and  indifferent  to 
the  gospel,  and  the  church,  and  the  things  of  God's  kingdom. 
None  of  the  denominations  has  greater  responsibility  or  richer 
opportunity  than  the  Evangelical  Lutheran  Chui-ch.  The  prob- 
lems of  transition  in  language,  of  the  voluntary  support  of  the 
gospel,  of  lay  work,  for  v»4iich  their  life  and  training  in  the  state 
establishments  of  Europe  have  not  fitted  them,  render  very  per- 
plexing the  work  of  the  American  Lutheran  Church.  But  while 
perplexing,  among  a  people  thoughtful,  intelligent,  apt  to  learn, 
loyal  to  the  church  and  to  Christ,  as  well  as  loyal  to  the  flag  of 
their  adoption,  the  outlook  is  most  hopeful  to  an  earnest  faith 
and  to  self-denying  and  persistent  labor. 

Does  one  need  any  other  reason  for  living,  working,  giving, 
praying,  and  for  going  to  heaven  from  the  communion  of  the 
Evangelical  Lutheran  Church  ?  In  the  New  Jerusalem  we  will 
drop  our  party  names,  while  some  of  us  may  blush  at  the  remem- 
brance of  the  fences  we  tried  to  build  and  keep  in  repair  in  this 
world,  that  the  sheep  of  the  one  flock  and  the  one  Shepherd, 
though  of  many  folds,  might  not  mingle  and  feed  and  drink  in 
the  living  pastures  and  beside  the  still  waters. 


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METHODIST 


yii 

METHODISM 

METHODISM  had  its  origin  in  the  eighteenth  century,  when 
religions  life  was  at  a  low  ebb  in  England.  Beginning  as 
a  reaction  against  the  deistic  and  materialistic  influences  that  had 
deadened  the  life  and  paralyzed  the  activity  of  the  established 
chni'ch,  it  soon  made  its  influence  felt  far  and  wide.  The  new 
movement  was  a  revival  movement;  its  leaders  were  revival 
preachers.  When  a  few  students  at  Oxford  University  met  to- 
gether for  the  study  of  the  Bible  and  for  religious  conversation, 
they  did  not  realize  to  what  size  the  little  plant  would  grow. 
They  were  called  in  ridicule  by  various  names^ — the  "  Holy  Club/' 
"Bible  Bigots,"  "  Sacramentarians,"— and  their  regular  habits  of 
study  and  mode  of  life  gave  them  the  name  of  "Methodists"— a 
name  that  has  clung  to  the  movement  that  they  inaugurated. 
John  Wesley*  became  the  leader  of  the  band.  He  and  his  com- 
panions saw  the  need  of  deeper  spirituality,  a  higher  tone  of 
morality,  and  more  work  among  the  poor  and  neglected,  and 
they  set  themselves  to  meet  the  need.  There  was  no  intention 
of  starting  a  new  organization ;  that  came  as  circumstances  de- 
manded it.     John  Wesley  was  a  strict  churchman. 

*  John  Wesley  was  born  in  Epworth,  England,  June  17  (O.  S.),  1703.  His 
father  was  a  rector  of  the  Church  of  England.  The  son  owed  much  to  the 
influence  of  his  mother,  Susannah  Wesley.  John  Wesley  died  in  London, 
March  2,  1791. 

221 


222 


CORNER-STONES   OF   FAITH 


In  1735  he  and  his  brother  Charles  embarked  on  a  mission  to 
the  colony  of  Georgia,  newly  established  by  Oglethorpe.  This  was 
not,  however,  a  very  fruitful  mission.  Charles  soon  returned, 
and  John  returned  in  1738.  He  then  began  preaching  in  chapels 
and  in  the  open  air,  as  opportunity  offered.  Associated  with  him 
was  George  Whitefield.    They  drew  large  crowds  and  made  a  deep 


Joliii  Wesley  rescued  from  tlie  buniiiio;  rectory  (1709). 
"A  brand  plucked  from  the  hnruing," 


impression.  The  year  1739  is  given  as  the  date  of  the  origin  of 
IMethodism ;  for  in  tliat  year  Wesley  began  meeting  regularly  a 
congregation  for  instruction,  beginning  with  a  few,  but  rapidly 
increasing.  It  was  the  same  year,  also,  that  the  first  Methodist 
chapel  was  erected,  and  the  old  cannon  ^'  Foundry  "  was  rented  in 
London,  where,  in  1-744,  the  first  Methodist  conference  was  held. 
Eager  crowds  listened  to  the  evangelistic  preacliing,  and  the  work 


METHODISM 


223 


spread  rapidly.  Says  Lecky :  "  The  evangelical  movement  not 
only  spread  over  the  surface  of  the  empire;  it  also  permeated 
more  or  less  every  section  of  society." 

Wesley  was  greatly  influenced  by  the  Moravians,  with  whom 
he  had  much  intercourse  during  his  trip  to  America  and  subse- 
quently in  London, 
especially  with  one  of 
their  preachers,  Peter 
Bohler.  While  at  first 
closely  affiliated  in 
their  work,  changing 
views  on  the  part  of 
Wesley  made  neces- 
sary the  formation 
of  separate  societies. 
Later  occurred  a  sep- 
aration from  White- 
field,  who  was  a  Cal- 
vinist,  while  Wesley 
was  an  Arminian.* 

The  gro\nng  needs 
led  Wesley  to  origi- 
nate the  class-meeting 
and  also  to  make  use 
of  lay  preachers.     In 

1743  he  prepared  his  General  Rules  for  binding  together  the  vari- 
ous societies.  No  church  had  been  organized,  only  religious  so- 
cieties. It  was  the  independence  of  America  and  the  need  of 
appointing  superintendents  to  carry  on  the  work  in  this  country 
that  led  to  the  formation  of  a  distinct  church  organization ;  and 
it  is  with  American  Methodism  that  we  are  more  especially  con- 
cerned in  this  article. 

The  Methodists,  like  the  Presbyterians,  are  divided  into  several 
separate  organizations,  with  a  number  of  ecclesiastical  bodies 


Barbara  Heck  (born  1734,  died  18U4). 


*  See  pp.  42,  43. 


224 


CORNER-STONES   OF   FAITH 


closely  affiliated  to  them.  To  these  separate  and  affiliated  de- 
nomiuations  Ave  will  give  our  attention  as  fully  as  space  permits. 
We  first  turn  naturally  to  the  parent  and  the  largest  body  of 
Methodists  in  this  countrj^ 

THE   METHODIST   EPISCOPAL   CHURCH 

1.  History.— The  year  1766  is  the,  date  of  the  first  Methodist 
gathering  in  America.  In  that  year  Philip  Embury,  a  local 
preacher,  formed  a  class  in  New  York  among  the  emigrants,  of 


Old  "Wesley  Chapel,"  John  Street,  New  York. 

whom  he  was  one,  who  sevornl  years  liefon^  had  (»ome  from  Ire- 
land. They  originally  wore  from  the  (T(M'man  Palatinate.  Em- 
bury's house  soon  became  too  small  for  the  meetings,  and  they 
were  transferred  to  a  sail-loft  on  William  Street.     But  in  1768, 


METHODISM  225 

largely  through  the  influence  of  Barbara  Heck,  the  first  Metho- 
dist church  was  erected  on  John  Street,  New  York.  In  the  mean- 
time classes  had  been  formed  in  Maryland  by  Robert  Strawbridge, 
a  lay  preacher.  Embury  was  joined  in  his  work  in  New  York  by 
Captain  Thomas  Webb,  of  the  British  arm}^,  and  a  local  preacher. 
By  his  labors  there  and  in  Philadelphia  Methodism  began  to 
spread.  Wesley  sent  over  a  number  of  laborei'S.  Among  them 
was  Francis  Asbury,  in  1771,  who  was  the  only  one  of  those  sent 
over  that  remained  at  the  close  of  the  Revolution.  During  that 
period  the  church  suffered  much.  The  first  conference  was  held 
in  Philadelphia  in  1773,  at  which  time  there  were  reported  10 
preachers  and  1100  members.  The  full  organization  of  the 
church  did  not  take  place  until  the  General  Conference  in  Balti- 
more in  1784,  which  is  known  as  the  Christmas  Conference.  At 
that  time  Dr.  Thomas  Coke  and  Francis  Asbury  were  elected 
as  superintendents,  or  bishops.  Dr.  Coke  had  previously  been 
ordained  and  sent  over  by  Wesley,  and  he,  in  turn,  ordained 
Asbury  successively  as  deacon,  elder,  and  bishop.  The  confer- 
ence also  adopted  the  Articles  of  Religion  and  the  general 
system  of  discipline  by  which  the  church  is  governed.  Dr.  Coke 
returned  to  England  in  a  few  years,  so  that  to  Bishop  x^sbury  is 
largely  due  the  planting  and  nurturing  of  the  new  church,  which 
had  a  very  rapid  growth ;  and  when  the  first  delegated  General 
Conference  was  held  in  the  John  Street  Church,  New  York,  in 
1812,  there  were  reported  688  preachers  and  195,357  members. 
New  bishops  and  presiding  elders  were  appointed  as  the  work 
progressed.  Several  dissensions  and  splits  occurred  that  will  be 
referred  to  hereafter. 

2.  Organization.— In  general  the  organization  of  the  Metho- 
dist Church  is  representative.  The  officers  of  the  church  are 
bishops,  presiding  elders,  preachers  in  charge,  deacons,  local 
preachers,  exhortprs,  stewards,  and  class-leaders.  The  bishops 
of  the  Methodist  Episcopal  Church  are  only  presbyters  appointed 
to  a  joint  superintendency  over  the  whole  church.  They  are  not 
diocesan  or  prelatical,  as  are  the  Episcopal  bishops.     They  preside 


Wesley  Memorial  Tablet,  Westminster  Abbey,  Loudon. 


METHODISM 


227 


at  the  general  and  annnal  conferences,  appoint  the  presiding 
elders  and  arrange  their  districts,  ordain  preachers  and  station 
them  annually,  and  have  a  general  oversight  of  the  affairs  of  the 
church.  They  are  elected  by  the  General  Conference,  over  which 
they  preside  in  turn.  They  arrange  among  themselves  their  dis- 
tricts. In  England  they  are  sim- 
ply called  superintendents.  The 
presiding  elders  are  superinten- 
dents of  local  districts,  and  pre- 
side over  the  district  and  quar- 
terly conferences.  Their  term  of 
ofSce  is  limited  to  four  j^ears. 
The  ministers  are  itinerant,  no 
minister  being  allowed  to  remain 
over  a  charge  longer  than  five 
years.  Tliere  is  some  agitation 
of  the  question  of  abolishing  the 
time  limit.* 

Deacons  are  licentiates  who 
can  baptize  and  solemnize  mar- 
riage, and  assist  the  elder  or  min- 
ister. Local  preachers  cannot 
administer  the  sacraments  unless 
they  have  been  ordained.  The 
stewards  are  the  receivers  and 
disbursers  of  the  funds.  Dea- 
conesses are  a  recent  develop- 
ment   of    the    church.      Their 

duties,  as  defined,  are  ^Ho  minister  to  the  poor,  visit  the  sick, 
pray  with  the  dpng,  care  for  the  orphans,  seek  the  wandering, 
comfort  the  sorrowing,  save  the  sinning,  and,  relinquishing 
wholly  all  other  pursuits,  devote  themselves,  in  a  general  way, 


Captain  Webb. 
Noted  evangelist  in  the  early  Method- 
ism of  Albany  and  New  York 
(died  December  21, 1796). 


*  Formerly  the  limit  was  three  years,  but  in  the  General  Conference  of 
1892  it  was  extended  to  five  years. 


n 


-II 


lA  it 

'  rj. .  ?- 


Metropolitan  ^Methodist  Kpiscoital  Cliureli,  Washington,  D.  C, 
A  pew  is  here  provided  for  the  I'resident  of  the  Uuited  States. 


METHODISM 


229 


to  such  forms  of  Christian  labor  as  may  be  suited  to  their 
abilities."  *  Some  twelve  or  more  deaconesses'  homes  have  been 
established  for  training  and  work. 

The  government  of  the  Methodist  Church  is  in  the  hands  of 
conferences  and  meetings  of  the  officers.  The  leaders  and  stew- 
ards' meeting  is  composed  of  the  pas- 
tor, class-leaders,  and  stewards  of  the 
charge.  It  looks  after  the  spiritual 
affairs  of  the  local  church  and  recom- 
mends probationers  for  admission.  The 
quarterly  conference  is  composed  of  the 
preachers,  exhorters,  stewards,  class- 
leaders,  Sunday-school  superinten- 
dents, and  trustees.  It  cares  for  the 
temporal  and  spiritual  interests  of  the 
charge.  The  district  conference  per- 
forms the  same  service  for  the  district. 
Presided  over  by  the  elder,  it  is  com- 
posed of  the  preachers,  exhorters,  and 
one  steward  and  one  Sunday-school 
superintendent  of  each  pastoral  charge. 
The  annual  conference  is  composed 
solely  of  preachers  in  a  prescribed  dis- 
trict, and  is  presided  over  by  one  of  the 

bishops.  Its  functions  are  administrative.  The  General  Confer- 
ence meets  every  four  years,  the  bishops  presiding  in  turn.  It 
is  composed  of  one  minister  for  every  forty-five  members  of  each 
annual  conference,  and  two  laymen  from  each  annual  conference 
chosen  by  lay  electors  from  the  quarterly  conference.  If  the 
annual  conference  is  entitled  to  but  one  ministerial  delegate,  only 
one  lay  delegate  is  chosen.  The  General  Conference  elects  bishops 
and  has  entire  supervision  of  all  the  general  interests  and  work 
of  the  denomination.  It  is  the  only  legislative  body.  There  has 
been  considerable  discussion  of  the  question  of  admitting  women 

*  See  "Deaconesses,"  by  Lucy  Rider  Meyer,  p.  63. 


Wilbur  Fiske,  D.D. 
(1792-1839). 

First  President  of  Wesleyan 
University,  1831-39. 


^  .2 


METHODISM 


231 


as  delegates.  The  indications  are  that  they  will  be  constitution- 
ally admitted  before  very  long,  and  there  is  a  considerable  desire 
being  expressed  for  more  lay  representation. 

Members  are  admitted  to  the  Methodist  Episcopal  Church  only 
after  a  probation  of  at  least  six  months,  except  those  by  letter  or 
certificate  from  other  churches.     They  are  then  pubUcly  received. 


Peter  Cartwright. 
Weeterri  pioneer  preacher  (1785-1872). 

The  Methodist  Church  is  not  quite  so  fully  representative  in  its 
government  as  the  Presbyterian  Church,  more  authority  being  in 
the  hands  of  the  ministry.     This  is  the  Episcopal  element. 

3.  Teaching.— The  teaching  of  the  Met4iodist  Church  is  based 
on  Arminianism,*  and  is  opposed  to  Calvinism  in  rejecting  fore- 

*  See  pp.  42,  43. 


232  CORNER-STONES  OF  FAITH 

ordination  and  reprobation,  and  in  teaching  that  "  salvation  or 
non-salvation  of  every  individual  depends  on  his  free  action  with 
respect  to  the  enlig-htening,  renewing,  and  sanctifying  influence 
of  the  Holy  Spirit."*  While  holding  that  man  is  in  a  state  of 
depravity,  they  teach  that  ''there  is  a  measure  of  free  will  super- 
naturally  restored  to  every  man,  together  with  supernatural 
light."  Christ  died  for  all.  Tliose  w^io  receive  Him  will  be 
saved ;  those  who  do  not  will  be  lost.  Methodists  reject  the  doc- 
trine of  the  perseverance  of  the  saints,  believing  that  it  is  possi- 
ble for  some  to  fall  away.  They  teach  that  all  dying  in  infancy 
are  saved,  because  of  the  principle  of  a  new  life  implanted  in  all 
hearts  through  the  righteousness  of  Christ,  which  operates  until 
it  has  been  wilfully  sinned  away.  Man,  by  the  grace  of  God, 
determines  his  own  destiny. 

4.  Worship.  — The  worship  of  the  Methodist  Episcopal  Church 
is  non-liturgical.  A  Congregationalist  or  Presbyterian  visiting 
a  Methodist  service  would  note  little  difference,  except  that  the 
preacher  kneels  in  prayer  and  the  congregation  makes  frequent 
response.  In  some  places  and  at  some  times  great  fervor  is 
manifest.  Methodists  ol)serve  the  two  sacraments  of  baptism 
and  the  Lord's  Supper.  Believers  and  infants  are  baptized  by 
sprinkling ;  other  modes  are  permitted  when  preferred.  Metho- 
dists teach  a  rejd,  although  a  spiritual,  presence  of  Christ  in  the 
communion.  (V)mmunicants  come  forward  and  kneel  at  the 
altar  to  receive  the  elements.  The  preaching  of  the  Methodists  is 
very  practical,  emphasizing  the  need  of  salvation  and  the  impor- 
tance of  holiness  of  life.  The  members  of  a  church  are  divided 
into  classes,  which  meet  with  the  leader  for  fellowship  and  Chris- 
tian counsel.  Tlie  class-meeting  has  been  called  the  "  primordial 
cell  of  organic  Methodism."  General  prayer-meetings  for  the 
whole  church  are  regularly  held.  Revival  services  are  of  frequent 
occurrence. 

The  Methodist  Episcopal  Church  carries  on  a  large  and  well- 

*  Professor  Bennett,  in  ''Concise  Dictiouiiry  of  Religious  Knowledge," 
article  "  Methodism  " 


METHODISM 


233 


organized  mission  work.     It  has  missionaries  in  a  number  of 
foreign  countries,  besides  meeting  tlie  needs  presented  in  this 


"Wesley  Oak,"  Frederica,  Ga. 
On  the  island  of  St.  Simou.  near  Bavannali,  Ga.,  under  whicli  Wesley  preached  during 
his  visit  to  America,  1735-38,  wheu  he  and  George  Whitefield  labored  together  under 
General  Oglethorpe  in  the  early  settlement  of  Georgia. 


country.     The  Methodist  Book  Concern  is  one  of  the  largest 
publishing-houses  in  this  country ;  it  has  a  capital  of  over  three 


pq   S 


o    P 


METHODISM  235 

million  dollars.  One  of  the  most  frequent  criticisms  of  the 
Methodists  is  the  lack  of  education  on  the  part  of  many  of  their 
ministers.  Much  is  being-  done  to  meet  this  criticism,  which  is 
not  without  good  foundation,  though  among  her  clergy  are  some 
of  the  best  scholars  of  the  countr}^*  Plans  are  well  under  way 
(a  site  has  been  purchased)  for  the  establishment  of  a  Methodist 
university  in  Washington,  D.  C,  that  will  take  front  rank  among 
our  educational  institutions  when  completed.  The  prime  mover 
in  the  scheme  is  Bishop  John  F.  Hurst. 

In  1890  was  organized  the  Epworth  League  among  the  young 
people  of  the  denomination,  following  the  lead  and  plan  (^)f  the 
Christian  Endeavor  societies.  This  is  a  stej)  backward  from 
Christian  unity.  Some  Methodist  Endeavor  societies  have  not 
become  Epworth  Leagues.  In  Canada  they  are  called  Epworth 
Leagues  of  Christian  Endeavor. 

For  further  study  the  student  is  referred  to  tlie  following : 

"  A  History  of  Methodism  in  the  United  States,"  Rev.  J.  M. 
Buckley,  D.D.  (1896). 

'^History  of  the  Methodist  Episcopal  Church/'  Stevens  (new 
edition,  1878). 

''Life  of  Wesley,"  Tyerman  (New  York,  1872,  3  vols.). 

"Compendium  of  Methodism,"  Porter  (Cincinnati,  1876). 

Articles  in  cyclopedias,  especially  McClintock  &  Strong's,  and 
Jackson's  ''Dictionary  of  Religious  Knowledge." 

*  See  "The  World's  Parliament  of  Religious,"  edited  by  Dr.  Barrows,  vol. 
ii.,  pp.  1482  ct  scq. 


H  M  h;,  ^  §  -  '^ 


Methodist  Episcopal  Publishing  and  ^lission  House,  Fifth  Avenue,  New  York. 

Erected  1890. 


WHY  WE   ARE   METHODISTS 

BY  THE   REV.  B.  P.  RAYMOND,  D.D., 
President  of  Wesleyan  University,  Middletown,  Conn. 

IF  the  question,  "Why  are  you  a  Methodist?"  could  be  put  to 
the  members  of  the  Methodist  Church,  and  if  each  one  were 
wise  enough  to  answer  the  question,  it  is  certain  that  a  very 
large  number  would  say :    ''  Because  I  was  born  and  reared  in 
the  Methodist  Church."     This  is  even  more  true  of  every  other 
denomination.     It  is  probable  that  Methodism,  by  her  revival 
methods,  has  brought  a  larger  proportion  of  her  members  from 
the  ecclesiastically  unclassified  masses  than  any  other  church. 
But  the  question  has  to  do  with  those  who,  whether  l)orn  in  the 
church  or  brought  in  from  without,  have  reflected  upon  their 
church  relation,  and  have  reasons  for  the  faith  that  is  in  them. 
We  may  well  remember  that  Christian  people  of  the  various 
denominations  resemble  each  otlier  much  more  than  tliey  did 
seventy-five  years  ago.     Indeed,  in  experience,  in  creed,  in  aims, 
and  in  methods  the  points  of  likeness  are  far  more  numerous  and 
important  than  the  points  of  difference.     It  is  a  hopeful  sign 
that  in  these  last  twenty-five  years  the  disposition  to  make  more 
of  those  great  fundamentals  upon  which  there  is  practical  agree- 
ment, and  less  of  many  things  upon  which  we  differ,  has  been 
increasingly  apparent.     Nevertheless,  it  is  a  good  thing,  both 
for  ourselves  and  for  others,  that  from  time  to  time  we  give 

237 


238 


CORNER-STONES   OF   FAITH 


account  of  ourselves  that  we  may  know  what  reason  we  have 
for  being  a  church  at  all. 

The  biologist  studies  the  life  of  the  present,  not  only  as  it 
presents  itself  to-day,  but  also  in  the  light  of  its  historical  de- 
velopment, and   thus 
'  makes    more    intelli- 

gible his  present  sub- 
ject. We  shall  make 
the  meaning  of  Meth- 
odism more  clear  if 
%'Jikfe  ^^H^Bk  ^^^  ^^^^  Whence  came 

t"^!^        ^P!B  ^^^^^^         Methodists! 

John  Wesley's  ac- 
count of  his  experi- 
ence among  the  Mo- 
ravians has  often  been 
told.  He  had  been 
seeking  the  rest  of 
faith  for  twenty-five 
years,  but  it  was  by 
the  way  of  asceticism 
and  good  works.  It 
was  not  '  until  the 
thirty-fifth  year  of  his 
age  that  he  was  led 
by  the  devout  Mora- 
vians to  apprehend 
with  perfect  clearness 
the  way  of  justification  by  faith,  and  to  claim  that  blessing  con- 
sciously for  himself.  It  was  the  influence  of  these  devout  Mora- 
vians which  led  him  to  begin  anew  the  reading  of  the  Greek  Testa- 
ment. His  intercourse  with  them,  from  February  7,  1738,  to 
May  24th  of  the  same  year,  was  very  intimate.  He  lost  no  oppor- 
tunity of  conversing  with  Peter  Bolder.  He  was  convinced  by 
him  of  unbelief,  and  "  of  the  want  of  that  faith  wherebv  alone 


Kaymoiul,  D.D. 


WHY  WE   ARE   METHODISTS  239 

we  are  saved."  He  says  that  on  the  24th  of  May,  while  hearing 
a  layman  read  ^'Luther's  preface  to  the  Epistle  to  the  Romans, 
I  felt  my  heart  strangely  warmed.  I  felt  I  did  trust  in  Christ, 
Christ  alone,  for  salvation,  and  an  assurance  was  given  me  that 
He  had  taken  away  my  sins,  even  mine,  and  saved  me  from  the 
law  of  sin  and  death."  He  learned  from  the  Moravians  that  we 
are  saved  by  faith  alone,  that  it  may  be  exercised  at  once,  that 
an  instantaneous  change  follows,  and  that  an  assurance  is  given 
which  is  indubitable.  At  least  they  set  him  to  a  new  study  of 
the  New  Testament  on  these  points.  This  teaching  was  made 
real,  in  his  own  experience,  on  the  24th  of  Ma}^,  1738,  "at  about 
a  quarter  before  nine  in  the  evening."  This  detailed  account  is 
given  by  himself. 

Such  a  historic  movement  as  Methodism  has  many  causes. 
It  is  too  complex  to  admit  of  an  exhaustive  explanation  either 
by  the  experience  or  the  life-work  of  any  one  man,  except  as  that 
one  man  is  seen  in  the  light  of  the  age  in  which  he  lived.  Never- 
theless, he  who  would  know  this  history  will  find  that  he  can 
unlock  its  archives  only  with  the  master  key  furnished  by  the 
experience  which  came  to  John  Wesley  on  the  24th  of  May,  1738, 
"at  about  a  quarter  before  nine  in  the  evening."  Mr.  Wesley 
was  often  called  upon  to  define  as  well  as  defend  Methodism ; 
and  while  he  did  not  relish  the  name,  he  replied  to  thi^  challenge 
in  a  remarkable  paper  entitled  "  The  Character  of  a  Methodist." 
He  says : 

"  The  distinguishing  marks  of  a  Methodist  are  not  his  opinions 
of  any  sort.  His  assenting  to  this  or  that  scheme  of  religion, 
his  embracing  any  particular  set  of  notions,  his  espousing  the 
judgment  of  one  man  or  of  another,  are  all  quite  ^\\&Q  of  the 
point.  Whosoever,  therefore,  imagines  that  a  Methodist  is  a 
man  of  such  or  such  an  opinion  is  grossly  ignorant  of  the  whole 
affair;  he  mistakes  the  truth  totally.  We  believe,  indeed,  that 
'all  Scripture  is  given  by  the  inspiration  of  God';  and  herein 
we  are  distinguished  from  Jews,  Turks,  and  infidels.  We  believe 
t-he  ^\i'i-tten  Word  of  God  to  be  the  onlv  and  s-ufiicie-nt  rule  both 


240  CORNER-STONES   OF   FAITH 

of  Cliristiau  faith  and  practice  ;  and  herein  we  are  fundamentally 
distinguished  from  those  of  the  Roman  Church.  We  believe 
Christ  to  be  the  eternal,  supreme  God;  and  herein  we  are  dis- 
tinguished from  the  Socinians  and  Arians.  But  as  to  all  opinions 
which  do  not  strike  at  the  root  of  Christianity,  we  think  and  let 
think ;  so  that,  whatsoever  they  are,  whether  right  or  wrong,  they 
are  no  distinguishing  marks  of  a  Methodist.  .   .  . 

''  A  Methodist  is  one  who  has  '  the  love  of  God  shed  abroad  in 
his  heart  by  the  Holy  Ghost  given  unto  him';  one  who  4oves 
the  Lord  liis  God  with  all  his  heart,  and  with  all  his  soul,  and 
with  all  his  mind,  and  with  all  his  strength.'  God  is  the  joy  of 
his  heart  and  the  desire  of  his  soul,  which  is  constantly  crying 
out,  'Whom  have  I  in  heaven  but  Thee?  and  there  is  none  upon 
earth  that  I  desire  l)esides  Thee,  my  God,  and  my  all !  Thou  art 
the  strength  of  my  heart,  and  my  portion  forever! '" 

This  is  the  truth  and  the  life  u}H)n  which  the  Methodist  puts 
emphasis. 

In  his  theology  the  Methodist  emphasizes  those  phases  of 
Scripture  teaching  wliich  are  vitally  connected  with  this  divine 
life.  These  doctrines  are  repentance,  faith,  conversion,  regener- 
ation, and  sanctification.  But  the  heart  of  this  whole  system  is 
in  tlie  belief  thnt  a  man  may  repent  and  l)elieve  now,  may  seek 
and  find  the  hid  treasure  to-day ;  on  the  other  hand,  that  the 
Holy  Spirit  works  in  the  soul  of  the  seeker  such  a  certainty  of 
his  filial  relation  that  the  sinner,  saved,  cries  out : 

"My  God  is  reoojieiled, 

His  pardoning  voice  I  hear ; 
He  owns  me  for  His  eliild, 
I  can  no  longer  fear." 

Our  Arminianism  is  \\w  necessary  postulate  of  these  doctrines. 
It  affirms  a  real  freedom.  It  denies  that  motives  work  under  the 
law  of  mechanism.  In  the  language  of  Dr.  Kedney,  we  would 
rather  say  that  motives  are  "creations  of  the  will's  own;  that 
motives   are  only  the    self-mediation,   and    not   the  producing 


WHY  WE  ARE   METHODISTS  241 

cause,  of  free  volition.'^  This  real  freedom  makes  it  consistent 
to  challenge  every  sinner  who  has  been  instructed  in  the  gospel 
to  repent  and  surrender  to  Christ.  Or,  if  not  so  instructed,  he 
may  be  morally  dealt  with  in  the  light  of  such  truth  as  he  has. 
This  is  the  rejection  of  all  theories  of  predestination  that  com- 
promise God  and  make  a  theodicy  impossible.  God  is  not 
responsible  for  the  sin  of  the  sinner;  the  sinner  is  responsible 
for  the  determination  of  his  own  moral  destiny.  Without  at- 
tempting to  satisfy  the  questions  that  arise  at  this  point,  the  ten 
thousand  Methodist  preachers  and  the  millions  of  lay  workers 
have  assumed  that  the  moral  consciousness  demands  these  postu- 
lates ;  that  the  moral  consciousness  could  not  be  explained  with- 
out them  ;  that  the  Scriptures  lend  themselves  easily  to  this  inter- 
pretation ;  and  they  have  gone  abroad  to  proclaim  the  great  sal- 
vation, inviting  and  commanding  men  everywhere  to  repent, 
believe,  and  be  saved.  The  emphasis  put  upon  the  divine  life, 
and  the  emphasis  put  upon  those  phases  of  Scripture  teaching 
which  are  essential  to  the  unrestrained  proclamation  of  this  Hfe 
as  a  life  for  all,  are  the  most  distinctive  characteristics  of  Meth- 
odism. All  the  early  literature  of  Methodism  revolves  around 
this  central  truth.  Wesley's  sermons  and  correspondence  are 
illustrative  of  this  fact.  It  is  easy  to  see  that  in  all  his  teaching 
he  is  endeavoring  to  cultivate  and  defend  this  inner  life.  In  the 
writings  of  Richard  Watson,  wlio  gave  systematic  statement  to 
these  truths,  of  Fletcher,  their  great  apologist,  and  of  Charles 
Wesley,  whose  hymns  carried  them  into  the  homes  and  hearts 
of  the  common  people,  the  same  central  thought  is  evident. 

Certain  characteristic  features  of  Methodism  grew  out  of  its 
early  history.  John  Wesley  was  of  necessity  a  bishop.  His 
episcopal  oversight  of  the  societies  which  he  and  his  evangelistic 
coadjutors  established  was  blessed  of  God.  Its  success  warranted 
a  trial  of  it  in  the  United  States.  That  it  is  a  perfect  system  no 
one  claims.  That  it  has  succeeded  no  one  denies.  Methodists 
believe  in  the  polity  of  Methodism  because  it  has  worked  weU. 
By  virtue  of  it,  no  preacher  is  ever  without  a  charge,  and  no 


242  COENER-STONES   OF   FAITH 

cliiircli  is  ever  witliont  a  preacher.  There  is  pirobably  as  little, 
perhaps  less,  friction  in  the  adjustment  of  ministerial  appoint- 
ments as  in  the  appointment  of  the  same  number  of  preachers 
in  any  other  system.  The  class-meeting  and  the  revival  were 
directly  in  the  line  of  culture  most  consistent  with  this  concep- 
tion of  the  Christian  life.  The  class  emphasized  the  idea  of  a 
living  Christian  experience,  and  the  revival  kept  the  idea  to  the 
front  that  that  experience  is  possible  now  and  possible  to  all. 

The  doctrine  of  the  responsibility  of  every  individual,  without 
regard  to  rank,  race,  or  sex,  for  a  Christian  life,  and  of  grace  for 
ever^^  one,  had  a  direct  bearing  upon  the  question  of  woman's 
place  in  the  church.  Moral  responsil)ility  and  o])portunity  cannot 
be  logically  divorced.  If  God  has  put  responsibility  upon  any 
human  being,  no  man  may  put  obstacles  in  the  way  of  him  or 
her  who  must  meet  tliat  responsibihty.  In  any  case,  Methodism 
has  made  a  very  large  place  for  woman  in  its  work,  and,  as  a 
preparation  for  that  work,  has  consistently  sought  to  give  her 
the  best  opportunity  for  the  liigher  education.  Had  the  enlarged 
freedom  granted  to  woman  as  a  class-leader,  as  a  superintendent 
of  Sunday-schools,  as  a  j)articipant  in  public  prayer  and  in  the 
social  meetings  of  the  church,  and  as  an  evangelist,  and  as  a 
worker  in  the  various  reforms  been  denied  her,  who  can  estimate 
the  loss  Methodism  would  have  suffered? 

It  may  be  asked.  ''  Do  wo  differ  as  much  as  the  papers  wi-itten 
by  the  several  representatives  of  the  denominations  would  seem 
to  indicate?"  It  is  to  be  hoped  that  the  lines  which  separate  us 
are  not  so  easily  tracc^able  as  they  were  fifty  years  ago.  The  walls 
of  separation  are  being  thrown  down.  A  ])i'eacher  goes  very 
easily,  without  change  of  doctrine,  from  the  ^Methodist  pulpit  into 
the  pulpits  of  either  of  several  of  the  othci-  denominations.  And 
so  far  as  methods  are  concerned,  many  a  ^Methodist  could  work 
with  and  enjoy  fellowship  with  either  of  these  denominations. 
We  differ  not  so  much  in  that  we  hold  as  true  what  other  evan- 
gelical denominations  hold  as  false,  but  we  differ  in  what  we 
emphasize.      The  stress  is   differently  placed;    the   balance   is 


WHY  WE   ARE   METHODISTS  243 

differently  made  np.  Methodists  are  Methodist  because  they 
find  themselves  in  sympathy  with  the  emphasis  put  upon  Chris- 
tian experience,  moral  responsibility,  and  the  theological  postu- 
lates which  this  emphasis  implies ;  in  sympathy  with  the  larger 
opportunity  for  women ;  in  sympathy  with  the  means  made  use 
of  for  the  cultivation  of  Christian  life,  with  the  evangelical 
ea-rnestness  of  the  pulpit,  and  with  the  polity  in  general  under 
which  the  church  is  organized  and  thrives. 


^    /Q^^y^^4^£/U^. 


Wesley  Memorial  Church,  Savannah,  Ga. 
(M.  E.  Church  South.)    Erected  1881. 


THE  METHODIST  EPISCOPAL   CHURCH   SOUTH 

THIS  cliurch  effected  separate  organization  in  1845.  The  sepa- 
ration grew  ont  of  the  pronounced  opi)Osition  of  the  Metho- 
dist Episcopal  Chnrch  to  negro  slavery,  a  stand  which  they  took 
almost  at  the  beginning.  It  was  only  after  a  protracted  agitation 
that  the  conferences  in  the  slaveholding  States  withdrew  and  or- 
ganized their  own  General  Conference,  meeting  for  the  first  time 
at  Petersburg,  Ya.,  in  May,  1846.  Many  attempts  had  been  made 
to  pacify  the  opposing  factions ;  but  Avhen  the  General  Confer- 
ence of  1814  voted  that  Bishop  Andrews,  who  had  become  pos- 
sessed of  slaves  by  marriage,  should  "  desist  from  the  exercise  of 
his  office  so  long  as  this  impediment  remained,"  bitter  feelings 
were  engendered  and  the  disruption  came.  A  large  number  of 
members  and  churches  adhered  to  theu*  original  connection, 
however,  aud  Northern  and  Southern  Methodist  churches  lived 
and  worked  side  by  side  in  many  cities  and  towns  of  Virginia 
and  other  Southern  States.  The  Southern  churches  included  a 
larger  part  of  the  wealthier  members,  especially  those  who  held 
slaves,  while  the  Northern  churches  were  made  up  more  of 
plainer  people,  but  had  the  advantage  of  organized  connection 
with  the  original  body,  sometimes  carryiug  with  it  the  ownership 
of  churches  and  parsonages.  The  difference  between  the  two 
branches  was  more  social  than  religious. 

In  government  there  are  but  slight  variations  between  the  two 
bodies.  To  each  annual  conference  the  ^Methodist  Cliurch  South 
admits  four  lay  members  from  each  district,  and  the  General 

245 


gS 


13    >> 


4::      cS 

c    ^ 
^    © 


THE  METHODIST  EPISCOPAL  CHURCH  SOUTH  247 

Conference  has  an  equal  number  of  ministerial  and  lay  delegates. 
Those  who  join  the  church  are  not  required  to  pass  a  six  months' 
probation.  The  limit  of  the  pastorate  is  four  years  instead 
of  five. 

In  teaching  and  worship  the  Methodist  Church  South  is  identi- 
cal with  the  Methodist  Episcopal  Church.  Now  that  the  cause  of 
separation  is  removed,  outwardh^  at  least,  it  would  seem  as 
though  a  reunion  might  be  effected,  but  the  several  overtures  to 
that  end  have  as  yet  been  unsuccessful. 

See,  further,  "History  of  the  Organization  of  the  Methodist 
Episcopal  Church  South,"  A.  H.  ^Redford  (Nashville,  1871) ; 
'^  History  of  the  Methodist  Episcopal  Church  South,"  Professor 
Gross  Alexander,  D.D.  (1896). 


Methodist  Protestant  Cliui'cli;  Adrian,  Mick. 


THE   METHODIST   PROTESTANT   CHURCH 

THE  cause  of  the  expulsion  of  some  from  the  Methodist  Epis- 
copal Church,  which  led  to  the  formation  of  this  body,  was  the 
opposition  of  many  to  the  office  of  bishop,  and  the  desire  for  lay 
representation  in  the  conferences  of  the  church,  which  did  not 
obtain  in  the  parent  body  until  1872.  The  first  steps  toward  the 
organization  of  the  Methodist  Protestant  Church  were  taken  in 
1828.  Two  years  later,  in  convention  at  Baltimore,  a  constitution 
and  Book  of  Discipline  were  adopted,  also  the  name.  A  secession 
occurred  among  them  in  1858  on  account  of  slavery,  but  a  re- 
union was  effected  in  1877. 

The  differences  between  the  Methodist  Protestant  Church  and 
the  parent  body  are  in  the  government  for  the  most  part,  there 
being  no  appreciable  difference  in  teaching,  worship,  and  dis- 
cipline. The  differences  are  chiefly  these :  1.  They  have  no 
bishops  chosen  for  life,  but  each  annual  conference  elects  its  own 
president.  2.  Ministers  are  appointed  by  the  annual  conferences, 
usually  through  some  smaller  delegated  agency,  and  not  by  a 
bisho]D.  The  Hunt  of  the  itinerancy  is  fixed  by  the  conference. 
If  appointments  are  not  satisfactory,  churches  and  ministers  have 
the  right  of  appeal  to  a  board  selected  for  that  purpose.  Class- 
leaders  are  chosen  by  the  classes,  and  not  appointed  by  the  min- 
ister. 3.  Lay  representation  in  the  conferences  is  an  important 
feature.  The  General  Conference  is  composed  of  equal  numbers 
of  ministers  and  laymen.     The  annual  conference  is  comp,osed  of 

249 


250  CORNER-STONES  OF  FAITH 

ministers  and  one  lay  delegate  from  each  station,  circuit,  and 
mission. 

For  further  study  see  ''Constitution  and  Discipline  of  the 
Methodist  Protestant  Church  "  (Baltimore,  Methodist  Protestant 
Book  Concern),  and,  by  the  same  publisher,  a  pamphlet  entitled 
"  The  Contrast "  ;  also  ''  A  Concise  History  of  the  Methodist  Prot- 
estant Church,"  Rev.  A.  H.  Bassett,  D.D.  (Pittsburg,  1882). 


THE  AMERICAN   WESLEYAN   CHURCH 

THIS  body  of  the  Methodist  Church,  known  as  the  Wesleyan 
Methodist  Connection  of  America,  was  organized  in  1843. 
They  withdrew  from  the  parent  body  because  of  their  strict  \dews 
upon  slavery.  They  woukl  exclude  from  the  church  not  only 
those  who  held  slaves,  but  those  who  claimed  that  slavery  was 
right.  In  teaching,  worship,  and  antecedents  they  are  Methodists. 
In  government  there  is  a  combination  of  connectional  and  Con- 
gregational principles.  "  Respecting  local  interests  the  churches 
are  independent,  but  connectional  interests  are  supervised  by 
annual  and  general  conferences,  in  which  ministers  and  laymen 
have  equal  representation.''*  The  General  Conference  meets 
every  four  years.  Like  the  Methodist  Protestants,  they  have  no 
bishops,  and  they  have  no  itinerancy ;  the  pastoral  relation  is  ar- 
ranged by  mutual  agreement  of  minister  and  congregation.  The 
Wesleyan  Methodists  take  a  pronounced  stand  against  intemper- 
ance, the  use  of  tobacco,  and  against  fellowshipping  with  members 
of  secret  societies.  The  publishing  and  missionary  interests  of 
the  church  are  managed  by  a  committee  composed  of  the  agent, 
editor,  general  missionary  superintendent,  six  elders,  and  six  lay- 
men, who  shall  be  elected  by  the  General  Conference.  Their 
publishing-house  is  at  Syracuse,  N.  Y.,  where  is  published  the 
"Wesleyan  Methodist"  and  the  "Gospel  Record.-' 

The  student  is  referred  to ' '  The  Wesleyan  Manual ;  or,  History  of 
Wesleyan  Methodism/'  Joel  Martin  (Syracuse,  Wesleyan  Methodist 
Pubhshing-house,  1889) ;  also  Buckley's  "Methodists," pp. 609-613. 

*  Professor  Bennett,  in  "Concise  Dictionary  of  Religious  Kno%yledge." 

251 


THE  FREE  METHODIST  CHURCH 

THIS  body,  which  was  organized  in  1860,  ''  grew  out  of  the 
expulsion  of  ministers  and  members  because  of  the  manner  of 
their  opposition  to  what  they  considered  innovations  or  depar- 
tures from  the  rules  of  the  Discipline.  Their  avowed  purpose  is 
to  restore  the  simplicity  of  Wesleyan  Methodism  in  doctrine  and 
practice."*  They  are  opposed  to  secret  societies,  rented  pews, 
expensive  church  buildings,  choir-singing,  extravagant  dress, 
and  the  use  of  tobacco,  and  yet  are  called  the  ''  Free  "  Methodist 
Church !  They  are  Methodistic  in  teaching,  emphasizing  the 
doctrine  of  entire  sanctification  and  that  of  endless  future  re- 
wards and  punishments.  In  government  they  differ  from  the 
parent  body  in  having  general  superintendents  elected  for  foiu' 
years  instead  of  bishops ;  the  presiding  elder  is  called  district 
chairman.  Laymen  have  equal  voice  with  ministers  in  all  con- 
ferences. They  do  a  little  foreign  missionary  work,  and  have 
several  educational  institutions. 

*  McGee's  "Outlines  of  Methodism"  (New  York,  Phillips  and  Hunt,  1883). 


253 


SMALLER  METHODIST   BODIES 

THE  following  smaller  Methodist  bodies  can  only  be  men- 
tioned briefly : 

The  Coxgregatioxal  Methodist  Church  was  organized  by 
disaffected  members  of  the  Methodist  Church  South  who  desired 
greater  liberty  and  more  voice  in  the  government  of  the  church. 
They  have  district  conferences  meeting  semiannually,  State  con- 
ferences meeting  annually,  and  a  General  Conference  meeting 
once  in  four  years. 

In  1881  was  formed,  by  secession  from  the  Methodist  Episco- 
pal Church  South,  the  New  Coxgregatioxal  Methodists.  Many 
of  their  churches  in  Georgia  have  become  affiliated  with  the  Con- 
gregationalists. 

There  are  a  few  Independent  Methodists,  which,  like  the 
foregoing,  are  Congregational  in  government  and  Methodists  in 
teaching  and  antecedents. 

The  Prbhtive  Methodists  are  substantially  Presbyterians  in 
government,  but  Methodists  in  teaching.  They  arose  in  Eng- 
land, about  1810,  because  of  the  opposition  of  the  English  Metlio- 
dists  to  camp-meetings,  introduced  there  by  Lorenzo  Dow.  They 
have  three  annual  conferences  in  this  country,  independent  of 
one  another.  They  are  an  earnest,  zealous  body,  giving  great  at- 
tention to  the  poorer  classes. 

The  Welsh  Calvixistic  Methodist  Church  is  not  a  seces- 
sion, but  had  its  origin  in  Wales  through  the  preaching  of  some 

255 


256  CORNER-STONES   OF   FAITH 

of  Wesley's  fellow-laborers.  The  earliest  congregation  in  the 
United  States  was  in  1826.  It  is  Presbyterian  in  teaching  and 
polity,  and  is  represented  in  the  Presbyterian  Alliance.  Histori- 
cally it  belongs  to  the  Methodist  moyement;  doctrinaUy  it  is 
Presbyterian. 


COLORED   METHODIST  BODIES 


THE  following  colored  Methodist  bodies  occupy  an  important 
place  and  deserve  a  more  extended  mention : 
The  African  Methodist  Episcopal  Church  had  its  origin 
in  Philadelphia  in  1787.  The  colored  people,  for  whom  the 
Methodists  had  labored  zeal- 
ously, believing  that  they 
were  not  given  proper  con- 
sideration, deemed  that  they 
could  be  more  useful  as  a 
separate  organization.  Under 
the  leadership  of  Rev.  Richard 
Allen  a  class  of  forty-two  per- 
sons left  the  St.  George  Meth- 
odist Episcopal  Church  iu 
Philadelphia  and  started  an 
independent  church.  This  be- 
ginning led  to  the  successful 
organization  of  the  denomi- 
nation in  1816.  The  church 
has  continued  to  grow  and 
has  had  many  able  preachers. 
After  the  war  of  1861-G5  its 
field  enlarged  and  its  num- 
bers increased  quite  rapidly. 

It  is  a  large  and  vigorous  body ;  has  56  annual  conferences,  4500 
traveling  preachers,  and  630,000  communicants ;  has  42  schools 

257 


Rev.  Richard  Allen. 

Bom  1760,  died  1831.    Ordained  by  Bishop  As- 
biiry  1799,  consecrated  bishop  1816. 


258 


CORNER-STONES  OF  FAITH 


i^ 


collegiate,  theological,  normal,  and  industrial.    Tlie  teaching  and 
government  of  the  church  are  essentially  those  of  the  Methodist 

Episcopal  Church. 

See  '^  History  of 
the  African  Meth- 
odist Episcopal 
Church,"  Daniel  A. 
Payne,  D.D.  (Nash- 
ville, African  Meth- 
odist Episcopal  Pub- 
lishing-house, 1891). 
The  African 
Methodist   Episco- 


^  f  t  f 


^     ^ 


tTTrf  r  tr 

I   1  -5tXi''^*~aN 


►Shorter  Hull,  AVilLerfon-c  Uuiversity,  Ohio 


PAL  Ziox  Church  had  its  origin  in  the  withdrawal  of  the  colored 
members  from  the  John  Street  Methodist  Episcopal  Church  in 
New  York   in   179G.      They  ,^ 

were  soon  joined  by  others, 
and  a  confei-ence  was  called 
the  next  year,  which  prepared 
the  way  for  the  permanent 
organization  of  the  denomi- 
nation in  1820.  They  have 
made  raj^id  progress,  and  are 
a  strong  and  useful  church. 
In  teaching  and  government 
tliej^  substantially  agree  with 
the  parent  body,  except  that 
their  general  superintendents 
are  elected  every  four  years. 
Their  official  organ  is  the 
"Star  of  Zion."  ^Tn  186()  a 
few  ministers  and  members 
in  Ohio  withdrew  and  formed 

the  Evangelist  Missionary  Church,  which  recognizes  no  creed 
or  standard  of  doctrine  but  the  Bible. 


Rev.  James  Barriek. 
First  bishop  of  tlie  African  M.  E.  Ziou  Cbiu'cli. 


COLORED  METHODIST  BODIES  259 

See  "  One  Hundred  Years  of  the  African  Methodist  Episcopal 
Zion  Church,"  Bishop  J.  W,  Hood  (New  York,  1895). 

The  Colored  Methodist  Episcopal  Church  was  organized 
by  the  authority  of  the  Methodist  Episcopal  Church  South  in 
1870,  and  it  agrees  with  that  body  in  teaching  and  polity.  They 
have  developed  a  strong  and  healthful  church.  Their  organ  is 
the  '^  Christian  Index."     They  have  no  foreign  mission  work. 

The  Union  Ajnierican  Methodist  Episcopal  Church  was 
organized  in  1813  by  colored  members  of  the  Methodist  Episco- 
pal Church,  under  the  title  of  the  African  Union  Chui*ch.  The 
present  name  was  adopted  after  the  war.  The  doctrines  and 
government  of  this  body  are  similar  to  those  of  the  parent  church ; 
bishops,  however,  are  elected  every  four  years. 

The  African  Union  Methodist  Protestant  Church  '^  came 
into  existence  about  the  same  time  the  African  Methodist  Epis- 
copal Church  was  organized  (1816),  differing  from  the  latter 
chiefly  in  objection  to  the  itinerancy,  to  a  paid  ministry,  and  to 
the  episcopacy." 

The  bishops  of  the  African  Methodist  Episcopal  Church  and  of 
the  African  Methodist  Episcopal  Zion  Church  held  a  conference 
some  time  ago,  and  adopted  a  basis  of  union  for  the  two  organi- 
zations, as  desired  by  the  general  conferences;  but  at  present 
there  is  little  prospect  of  the  matter  going  further. 

There  are  in  all,  throughout  the  world,  some  thirty  separate 
Methodist  bodies.  Two  conferences  of  these  have  been  held, 
known  as  the  Ecumenical  Methodist  Conference.  At  the  last 
one,  held  in  Washington,  D.  C,  in  October,  1891,  there  was  quite 
a  manifest  sentiment  toward  closer  union.  The  Methodists  of 
Canada  effected  a  union  in  1882,  holding  a  General  Conference 
the  next  year. 


VIII 
THE  UNITED   BRETHREN  AND  EVANGELICALS 

THE  denominations  referred  to  in  this  chapter  are  essentiaUy 
Methodistic  in  their  teaching,  government,  and  methods, 
though  independent  in  their  origin. 

THE   UNITED   BRETHREN   IN   CHRIST 

This  church  was  originated  with  the  revival  preaching  of  Philip 
William  Otterbein,  of  the  German  Reformed  Chiu'ch,  who  was 
born  in  Germany,  June  3, 1726,  and  Martin  Boehm,  a  Mennomte 
preacher,  who  was  born  in  1725.    It  was  at  the  close  of  a  sermon 
that  the  latter  had  preached  in  a  barn  near  Lancaster,  Pa.,  that 
Mr.  Otterbein  embraced  him,  exclaiming,  ^^Wir  sind  Briider!" 
(''We  are  brethren !")     This,  doubtless,  had  its  influence  m  de- 
termining the  name.     There  was  no  intention  at  fii'st  of  organiz- 
ing ^  church,  but  simply  to  preach  the  gospel  among  the  Germans 
of  this  country.    Organization,  however,  became  desirable  and  nec- 
essary, and  the  church  was  formed  in  1800.     The  growth  was  at 
fii-st  slow,  but  later  they  spread  quite  rapidly.     The  slow  growth 
may  be  accounted  for  in  part  by  the  exclusive  use  of  German.    The 
United  Brethren  present  no  radically  new  doctrines  of  any  kmd. 
Their  beliefs  are  those  of  other  evangelical  churches,  and  the 
theology  is  Arminian.     In  1889  was  finally  adopted  a  lu-ief ,  clear, 
and  compact  statement  of  belief.*     The  founders  united  to  em- 
phasize the  need  of  consecration  of  soul  to  God  and  ''personal 
*  See  American  Church  Histoiy  Series  vol.  xii.,  p.  357. 
261 


United  Brethren  Church,  Arcanum,  O. 
Erected  1896. 


THE  UNITED  BRETHREN  AND  EVANGELICALS 


263 


religious  certainty."     In  its  administration  it  is  distinguished  as 
a  body  in  whicli  the  power  is  almost  equally  divided  between  the 
ministry  and  the  people.    The 
people  choose  the  local  church 
officers,  who  form  the  major- 
it}^  of  each  official  board.   But 
one    order    of    ministers    is 
recognized— that    of    elders. 
Bishops  and  presiding  elders 
are  chosen  from  among  the 
elders  simply  as  superinten- 
dents.  The  ministr}^  is  itiner- 
ant, arranged  by  the  bishop 
and  presiding  elders  at  each 
annual  conference.     No  limit 
is  placed  upon  the  length  of 
the  pastorate,  though  annual 
reappointment   is   necessary. 
Like    the    Methodists,    they 
have  quarterly,  annual,  and 
general  conferences,  the  lat- 
ter   meeting    quadrennially. 
There  is  a  representation  of 
laymen  in  these  conferences. 
The  worship  is  non-liturgical, 
the  mode,  as  also  in  regard  to  infant  baptism.     They  thus  agree 
substantially  with  the  Methodists,  having  their  revival  methods, 
class-meetings,  and  other  features,  although  not  receiving  their 
impulse  directly  from  them. 

In  1889  occui-red  a  secession.  Fourteen  delegates  and  one 
bishop  withdrew  from  the  General  Conference,  taking  with  them 
about  sixteen  thousand  members  out  of  a  total  at  that  time 
of  over  two  hundred  thousand.  The  division  grew  out  of  a  dif- 
ference of  opinion  regarding  the  interpretation  of  the  constitu- 
tional provision  for  amendment,  and  iucidentally  out  of  a  dis- 
cussion that  had  gone  on  in  the  church  for  many  years  over 


Philip  William  Otterbein. 

Founder  of  the  United  Brethren  Church 
(bom  1726,  died  1813). 


In  baptism  there  is  libert}^  as  to 


264 


CORNER-STONES  OF   FAITH 


31 


the  relation  of  ehurcli-members  to  secret  societies,  and  cul- 
minated when  the  confer- 
ence amended  the  consti- 
tution. Many  lawsuits  for 
the  possession  of  property 
have  resulted,  which  have 
l3een  decided  against  the  se- 
ceders,  for  the  most  part, 
and  the  whole  subject  is 
practically  settled  in  favor 
of  the  majority. 

A  considerable  mission- 
ary work  is  carried  onl^y  the 
United  Brethren  in  Africa, 
China,  and  Japan.  Some 
eii»liteen  educational  insti- 
tutions are  under  the  care 
of  tlie  church.  Their  pub- 
lisliiuo'-liouse,  which  is  a 
laro'c  one,  is  at  Dayton, 
Ohio, 
is   referred   to   the   follow- 


Martin  Boelim. 
Bishop  and  co-hiboror  with  Ottcrbcin. 


For    further   study   the    student 
ing: 

''Handbook  of  the  United  Brethren 
in  Christ,"  E.  L.  Shuey  (Dayton,  0., 
1893). 

''History  of  the  United  Brethren 
Church,"  John  Lawrence  (Dayton,  O., 
1888). 

"Life  of  Phihp  WiUiam  Otter- 
bein,"  A.  W.  Drury  (1884). 

"United  Brethren,"  Rev.  D.  Ber- 
ger,  D.D.  (New  York,  Christian  Liter- 
ature Company,  1894).  (This  is  in 
vol.  xii.  of  the  American  Church  His- 
tory Series.) 


Oak  Street  Church. 


THE  EVANGELICAL  ASSOCIATION 

THIS  denomination  was  at  first  known  as  tlie  "Albrights," 
from  the  Rev.  Jacob  Albright,  the  founder,  who  was  born  near 
Pottstown,  Pa.,  May  1, 1759.  He  was  a  member  of  the  Methodist 
Episcopal  Church,  and  began  preaching  in  the  latter  part  of  the 
last  century  among  the  Germans  of  eastern  Pennsylvania,  urging 
them  to  seek  a  higher  spiritual  life.  "  God  called  Jacob  Albright 
to  be  the  apostle  to  the  Germans  in  America  at  the  very  thresh- 
old of  the  nineteenth  century."  In  1800  he  was  chosen  by  his 
converts  as  their  pastor  or  bishojD.  The  Evangelical  Association 
repudiates  apostolic  succession  and  bases  her  claim  to  separate 
existence  upon  the  call  of  Albright  and  the  seal  of  God's  approval 
to  their  work.  After  a  time  a  full  organization  was  effected,  simi- 
lar to  that  of  the  Methodist  Episcopal  Church,  except  that,  like 
the  United  Brethren  and  some  others,  the  bishops  are  elected  by 
the  General  Conference  for  four  years  and  are  not  consecrated  as 
bishops.  The  presiding  elders  are  elected  by  the  annual  confer- 
ences. Besides  the  quarterly  and  annual  conferences,  they  have 
a  General  Conference,  meeting  every  four  years.  The  quarterly 
conference  is  composed  largely  of  laymen,  but  there  is  no  lay 
representation  in  the  annual  and  general  conferences.  At  the 
General  Conference,  October,  1895,  the  limit  of  pastoral  charge 
was  changed  to  four  years  instead  of  three  as  formerly.  At  the 
same  time  it  was  proposed  to  admit  lay  delegates  to  the  annual 
and  general  conferences ;  this  has  not  yet  been  adopted.  Preach- 
ers are  stationed  by  the  bishop,  with  the  assistance  of  the  pre- 

265 


First  Cbiii'cli  Evangelical  Associutiou,  Elgiu,  111. 


THE  EVANGELICAL  ASSOCL^TION 


2G7 


siding  elders.  In  teaching  and  worship  the  association  is  in 
substantial  agreement  with  the  Methodist  Chui'ch.  Their  Articles 
of  Faith  are  twenty- 
one  in  number  and 
are  strictly  Ai-min- 
ian. 

The  missionary 
work  of  the  church, 
with  missions  in 
Germany  and  Ja- 
pan, is  carried  on 
under  the  direction 
of  a  General  Board 
of  Missions.  The 
publishing-house  of 
the  denomination 
is  in  Cleveland,  O. 
The  official  organs 
are  "  Der  Christ- 
liche  Botschafter," 
in  the  German  lan- 
guage, and  the 
"Evangelical  Mes- 
senger." Three 
things    for    which 

the  church  contends  are  sound  conversion,  spiritual  worship,  and 
holy  living. 

In  1891  occurred  a  split  in  the  church,  at  which  time  two  con- 
ferences were  held,  one  in  Indianapolis  and  one  in  Philadelphia, 
each  claiming  to  be  the  rightful  General  Conference.  The 
seceders,  called  the  Minority,  and  variously  estimated  at  from 
twenty  to  twenty-five  thousand,  organized  under  the  name  of 


Rev.  Jacob  Albright. 


THE  UNITED  EVANGELICAL  CHURCH 

The  division  was  the  result  of  long-standing  differences.     The 
trouble,  as  charged  by  the  Majority,  was  due  to  unwarranted  op- 


268  COENER-STONES  OF  FAITH 

position  to  the  rightful  authority  of  the  church  on  the  part  of 
the  Minority.  On  the  other  hand,  it  is  contended  that  the  Ma- 
jority were  transforming  the  governing  body  into  an  ecclesiasti- 
cal hierarchy.  In  1894  the  Minority  adopted  Articles  of  Faith 
and  a  Discij^line  which  carefully  preserve  the  doctrines,  spirit, 
and  purpose  of  the  original  church  5  but  the  powers  of  the  bish- 
ops are  carefully  defined,  the  authority  of  the  General  Confer- 
ence is  limited,  lay  representatives  are  admitted  to  annual  and 
general  conferences,  and  the  control  of  local  property  is  vested 
in  the  bod}^  creating  it.  Their  publislung-Louse  is  at  Harrisburg, 
Pa.     Tlie  official  organ  is  the  ''  Evangelical." 

Serious  legal  complications  as  to  the  possession  of  property 
have  arisen.  The  civil  courts  have  decided  uniformly  in  favor  of 
the  original  body  on  disciplinary  grounds,  without  entering  into 
the  merits  of  the  controversy.  The  United  Evangelical  Church 
has  grown  despite  great  difficulties,  now  numbering  about  60,000 
members. 

For  further  study  the  reader  is  referred  to  the  following : 

The  Book  of  Discipline  of  each  body. 

^^The  History  of  the  Evangelical  Association,"  Rev.  S.  P. 
Spreng  (New  York,  Christian  Literature  Company,  1894).  (This 
is  in  vol.  xii.  of  the  American  Church  History  Series.) 

'^History  of  the  Evangelical  Association,"  R.  Yeakel  (Cleve- 
land, 1892). 


NATHANIEL    E.nMON$. 


r  L  Q  \  K  r:R  s  A  - "  f:  o  u  n  d  e 

CONGREGATIONAL 


tiLVb^O 


IX 

THE   CONGREGATIONALISTS 

IN  our  study  of  the  denominations,  we  pass  from  those  in 
which  more  or  less  ecclesiastical  authority  is  vested  in  repre- 
sentative bodies  to  those  in  which  each  local  church  is  indepen- 
dent. We  have  spoken  heretofore  of  a  denomination  as  a  church, 
as,  e.g.,  "  the  Presbyterian  Church,"  "  the  Lutheran  Church."  Now 
we  are  not  treating  of  an  organic  system,  but  of  a  fellowship  of 
churches,  so  we  say  "the  Congregational  churches,"  "the  Bap- 
tist churches." 

The  distinguishing  feature  of  Congregationalism  is  the  form 
of  polity  to  which  it  has  given  the  name  "  Congregational,"  the  two 
distinctive  principles  of  which  are  independency  and  fellowship. 
But,  like  other  denominations.  Congregational  churches  have 
something  else  to  live  for  than  simply  their  distinctive  character- 
istic. 

1.  History.— The  first  Congregational  church  in  this  country 
came  in  the  calnn  of  the  "  Mayflower,"  landing  at  Plymouth,  De- 
cember 21,  1620— a  familiar  story.  But  who  were  these  Pil- 
grims ?  They  were  a  company  of  people  from  Leyden,  Holland, 
setting  sail  from  Delfthaven.  In  Leyden  there  had  been  for 
eleven  years  a  flourishing  church  under  the  pastoral  care  of  John 
Robinson.  The  members  were  from  England,  some,  with  their 
pastor,  having  come  from  the  town  of  Scrooby.     In  1602  there 

273 


274 


CORNER-STONES  OF  FAITH 


had  been  organized  in  Gainsborougli,  England,  a  Separatist 
chnrch ;  four  years  after  it  was  divided  into  two  congregations 
—one  meeting  in  Gainsborough  as  before,  and  the  other  going 
to  Scrooby,  twelve  miles  away,  the  meeting-place  of  the  latter 
being  in  the  manor-house  of  William  Brewster.  The  Separatists 
were  those  who  renounced  the  established  church  and  claimed 
the  right  of  separate,  independent  churches.  These  Separatist 
principles  had  been  sown  in  England  in  the  previous  century, 
and  had  grown  amid  opposition  and  persecution,  watered  by 


The  "Mayflower"  in  Plymouth  Harbor,  hmding  the  Pilgrims  (1620). 


martyr  blood.  Among  those  who  laid  down  their  lives  for 
the  sake  of  Separatist  principles  were  John  Greenwood,  Henry 
Barrowe,  and  John  Penry.  Mention  should  be  made  of  Robert 
Browne,  one  of  the  leaders  of  the  Separatist  movement  in  Eng- 
land. He  gathered  a  considerable  following,  suffered  much  per- 
secution, and  finally  returned  to  the  establishment.  Persecution 
drove  many  to  Holland,  where  they  found  religious  toleration.* 
But  further  liberty  was  sought  in  America,  whither  Pastor  Rob- 

*  Douglas  Campbell's  "Pm-itan  in  Holland,  England,  and  America"  will 
be  fonnd  interesting  and  suggestive  to  the  student. 


THE   CONGREGATIOXALISTS 


275 


iiison  sent  a  part  of  his  flock.  These  were  the  '^  Mayflower  "  Pil- 
grims, who  were  followed  by  others  at  different  times.  Promi- 
nent among  the  Pilgrim  leaders  were  William  Brewster,  William 
Bradford,  John  Carver,  Edward  Winslow,  and  Miles  Standish. 
But  the  Pilgrims  were 
followed  by  larger 
numbers,  w^lio  came 
directly  from  England 
—the  Puritans,  who 
settled  the  Massachu- 
setts Bay  Colony.  The 
distinction  between 
Puritan  and  Pilgrim 
should  be  kept  clearly 
in  mind.  The  Puritan 
was  not  a  Separatist; 
his  purpose  was  to  re- 
main in  the  established 
church  and  purify  it. 
The  Pilgrim  was  a 
Separatist,  renouncing 
the  theory  of  the  na- 
tional church.  The 
Separatists  were  also 
called  "Independents," 
a  name  that  they  still 

hold  in  England,  while  in  this  country  the}^  have  only  the  name 
''  Congregationalists."  Transplanted  to  the  New  World,  the  Puri- 
tans found  it  expedient  to  separate  from  the  church  of  the  mother 
country  and  to  assimilate  themselves  with  the  older  Pilgrim  colony 
at  Plymouth.  "  The  smaller  body  gave  strength  to  the  larger. 
In  due  time  the  two  bodies  were  marvelouslv  alike :  all  were 


John  Eliot  preaching  to  the  Indians. 
Born  in  England  in  1604,  died  1690.* 


*  Called  the  "Apostle  to  the  Indians."  He  acquired  the  language  of  the 
Indians,  was  missionary  among  them,  and  translated  the  Bible  into  the  In- 
dian tongue  (1661-63). 


276 


CORNER-STONES   OF   FAITH 


Separatists  from  the  establishment ;  all  met  together  iu  ecclesi- 
astical synods ;  the  civil  and  religions  life  became  a  unit.  Little 
Plymouth  had  proved  stronger  than  larger  Massachusetts  Bay."  * 
In  Salem,  Mass.,  the  Puritans  formed  a  church  in  1629  on  the 
Congregational  basis,  the  people  choosing  their  own  pastor  and 


Meetiug-liouse,  Hiiigham,  Mass. 
Built  in  1681. t 

teacher  by  ballot,— the  first  recorded  instance  of  the  printed  bal- 
lot in  America,— and  adopting  their  own  covenant.  It  was  a 
great  step  for  them  to  take— to  set  aside  bishops  and  priests  and 
set  apart  their  own  ministers,  and  instead  of  rites  and  ceremo- 

*  Bishop  Hurst,  '^Sliort  History  of  the  Christian  Church,"  p.  446. 

t  The  oldest  place  of  worship  in  the  United  States  which  has  been  con- 
tinuously used  for  that  purpose.  In  use  141  years  before  stoves  were  intro- 
duced for  heating  purposes  iu  1822. 


THE   CONGREGATIONALISTS  277 

nies  have  simple  forms  of  worship.  Of  course  progress  was  made 
slowly  and  against  opposition ;  but  Congregationalism  had  come, 
and  come  to  stay.  Among  the  Puritan  leaders  were  John  Win- 
throp,  John  Endicott,  Thomas  Hooker,  John  Cotton,  and  Richard 
Mather. 

The  peace  of  the  Puritan  churches  was  early  disturbed:  at 
first  by  Roger  Williams,  who,  mainly  for  civil  reasons,  was  ban- 
ished in  1635 ;  and  then  by  Mrs.  Anne  Hutchinson,  whose  anti- 
nomian  teachings  gained  considerable  following.  She  was  finally 
excommunicated.  Later,  Quakers  were  imprisoned,  whipped, 
and  even  put  to  death.  Baptists  also  suffered  at  the  hands  of 
the  Puritans.  The  Plymouth  colonists,  be  it  said,  were  not  con- 
cerned to  any  great  extent  in  these  intolerances.  The  severity 
of  the  Puritans  is  only  partly  excused  by  the  exigencies  of  the 
times,  but  they  do  not  deserve  the  harsh  invective  to  which  they 
are  often  subjected.  In  1650  there  were  fifty-one  Congregational 
churches,  almost  all  in  New  England. 

After  a  prolonged  discussion  as  to  the  relation  of  baptized 
but  unregenerate  persons  to  the  church,  and  the  right  of  their 
children  to  be  baptized,  the  "  Half-way  Covenant "  was  adopted 
in  1662.  It  declared  "that  the  members  of  the  visible  church 
are  subjects  of  baptism ;  that  believers  who  have  entered  into 
covenant  and  their  minor  children  are  members  of  the  visible 
church;  and  that  the  children  of  church-members  admitted  in 
minority,  who  are  not  scandalous  in  life  and  have  owned  the 
covenant,  are  also  to  be  baptized."  This  covenant  continued 
in  vogue  in  some  churches  into  the  present  century.  Doctri- 
nal and  ecclesiastical  discussic^  occupied  much  time  in  New 
England,  and  resulted  in  the  putting  forth,  as  the  expression  of 
the  consensus  of  opinion,  of  the  Cambridge  Platform,  adopted  in 
1648  after  long  discussion,  and  the  Saybrook  Platform  in  1708. 

The  Great  Awakening  of  1737  and  the  following  years,  led 
by  Jonathan  Edwards,  George  Whitefield,  and  others,  had  no 
little  effect  upon  the  Congregational  churches  of  New  England, 
which  had  suffered  from  religious  declension.    A  quite  extensive 


278 


CORNER-STONES   OF   FAITH 


revival  prevailed  for  several  years  and  permanently  uplifted  the 
spiritual  character  of  the  churches ;  but  extravagances  of  teach- 
ing and  method  dur- 
ing the  revival  were 
mainly  responsible  for 
starting  the  liberal 
movement  that  re- 
sulted in  the  Unitarian 
churches  (to  be  re- 
ferred to  hereafter). 
Puritan  antecedents 
and  Congregational 
principles  madestrong 
and  patriotic  men,  as 
is  evidenced  by  the 
part  New  England 
had  in  the  Revolution. 
Church  and  state  were 
quite  closely  con- 
nected in  New  Eng- 
land, a  connection 
that  was  not  com- 
pletely severed  until 
well  on  into  the  pres- 
ent century. 

The  gulf  between 
the  Presbyterians  and 
the  Congregational- 
ists  was  not  so  wide  in 
the  early  days,  by  any 
There  was  an  interchange  of  representatives 


The  Old  South  Clniroh,  Boston. 

Tlie  society  was  orsainzed  in  1669.    Presaig^  structure 

built  in  1729,  and  since  1874  used  as  an  Historical 

Museum.* 


means,  as  now. 


between  the  Congregational  State  associations  of  New  England 

*  Benjamin  Franklin  was  baptized  and  attended  worship  here.  The 
Boston  "Tea-Party"  was  organized  within  its  walls,  1773.  It  was  used  as 
a  riding-school  during  the  occupancy  of  Boston  by  the  British  troops,  1775. 


THE  CONGREGATIONALISTS 


279 


and  the  General  Assembly  of  the  Presbyterian  Church,  and  a 
cooperation  in  foreign  and  home  missionary  work.  The  Ameri- 
can Board  did  not  become  fully  Congregational  until  1870,  the 
Home  Missionary  Society  in  1861.  From  1801  to  1858  there 
existed  a  ^'Plan  of  Union" 
in  home  missionary  work  be- 
tween the  two  denominations. 
Its  working,  however,  was  in 
large  part  such  as  to  lead  some 
one  to  remark  that  "  the  Con- 
gregational churches  had  their 
rise  in  New  England,  flowed 
south  and  west,  and  emptied 
into  thePresby  terianChm'ch." 
Since  the  Plan  of  Union  was 
abandoned  the  Congrega- 
tional churches  have  spread 
more  rapidly  in  the  West. 

2.  Organization.— The  or- 
ganization of  Congregational 
churches  is  on  the  basis  that 
all  ecclesiastical  authority  is 
vested  in  the  local  church. 
Each  duly  organized  church 
has  full  power  to  elect  its  own 
officers,  admit  or  exclude  its 
own  members,  form  its  own 
creed,  regulate  its  own  wor- 
ship, and  manage  all  its  con- 
cerns. It  is  not  responsible 
to  any  ecclesiastical  authority 

above  itself;  it  is  responsible  only  to  God.  Congregational 
chm-ches  have  two  regularly  elected  classes  of  officers— pastors 
and  deacons.  The  number  of  deacons  in  a  local  church  varies 
according  to  the  size.     The  pastor  is  elected  by  the  church,  and 


Governor  John  Winthrop's  statue, 

Scallop  Square,  Boston. 

The  first  governor  of  tlie  colony. 


Union  Park  C'oiigregational  Churcli,  Chicago,  111. 
Church  orgauized  May  22, 1860 ;  dedicated  November  12, 1871. 


THE  CONGREGATIONALISTS 


281 


) 


# 


iMi 


the  deacons  from  among  the  membership.  Congregationalists 
claim  that  their  polity  is  a  return  to  that  of  the  primitive 
churches. 

To  facilitate  the  busi-     r"  ""^^  '  '        ' 

ness  of  the  local  church 
there  is  a  committee  con- 
sisting of  the  pastors, 
deacons,  and  sometimes 
several  others  chosen 
from  the  membership. 
They  only  perform  such 
duties  as  are  assigned 
them  by  the  church,  as, 
e.g.,  examining  candi- 
dates for  admission 
(never,  however,  admit- 
ting; the  church  votes 
upon  that),  projecting 
lines  of  work,  suggesting 
plans,  etc.  The  deacons 
assist  the  pastor  in  ad- 
ministering the  com- 
munion. No  ecclesiasti- 
cal power  is  intrusted  to 
the  officers ;  they  are  ser- 
vants of  the  church.  The 
temporal  affairs  of  the 
church  are  in  the  hands 
of  trustees  elected  by 
the  congregation.  Along 
with  this  principle  of  in- 
dependency there  is  the 


Faith  Monument,  Pljnnouth,  Mass.* 


*  This  is  said  to  be  the  largest  granite  statue  in  the  workt,  being  36  feet  in 
height,  and  standing  on  a  granite  pedestal  50  feet  high,  and  on  a  hill  which 
can  be  seen  from  far  out  at  sea. 


282 


CORNER-STONES   OF   FAITH 


Monument  to  missions,  Williamstown,  Mass. 
Erected  1867.* 


*  Upon  the  site  of  the  haystack  under  whose 
of  tlie  five  William's  College  students  was  held 


other  principle  of  fel- 
lowsliip.  Congrega- 
tional cliurclies  are  not 
a  disintegrated  denomi- 
nation, but  are  united 
1  »y  a  bond  of  fellowship. 
This  is  maintained  by 
eonneils,  conferences, 
and  associations.  No 
anthoi-ity  over  the 
ehnrcli  is  vested  in 
them.  Councils  are 
cnlledf  or  advice,  as,  e.g., 
in  settling  a  pastor,  rec- 
ognizing a  new  church, 
ordaining  a  minister, 
or  adjusthig  disputes. 
They  are  made  up  of 
the  pastor  and  one  or 
more  delegates  from 
each  Congregational 
church  in  the  vicinity. 

District  associations 
or  conferences  are  com- 
posed of  pastors  and 
d  elegates  f  rom  churches 
in  a  prescribed  district, 
large  or  small,  as  the 
case  may  be,  meeting  at 
stated  intervals.  State 
associations  are  com- 
posed of  the  pastors 
and  delegates  from  the 

shelter  the  prayer-meeting 
in  1806.     Upon  the  face  of 


THE   CONGREGATIONALISTS 


283 


Congregational  churches  of  a  State,  meeting  usually  once  a  year. 
There  is  a  National  Council,  meeting  once  in  three  years,  com- 
posed of  delegates  from  local  and  State  bodies.  It  was  not  regu- 
larly established  until  1871.  All  these  are  simply  conferences, 
with  no  authority-  over  the  churches ;  their  actions,  when  any  are 
taken,  are  in  the  form  of  recommendations. 

3.  Teaching.— It  is  not  easy  to  define  the  teaching  of  Con- 
gregational churches,  for  the  reason  that  the  theological  views 
of  ministers  and  churches 

range  from  a  strong  Cal-  ^  _  f'^  ""^^^^s^^ 

vinism  to  the  newest  of  ..-?^sr;/i,  ^^' 

the  '^new  theology."  In 
1880  the  National  Council 
took  steps  that  resulted  in 
the  selection  of  a  commis- 
sion of  twenty-five  leading 
men  of  the  denomination, 
representing  a  wide  range 
of  views,  who  drew  up  "  a 
clear,  simple,  and  compre- 
hensive exposition  of  the 
truths  of  the  glorious  gos- 
pel of  the  blessed  God,  for 
the  instruction  and  edifi- 
cation of  the  churches." 
This  creed  was  issued  in 
1883,  and,  while  not  bind- 
ing, is  quite  generally  accepted  as  a  statement  of  Scripture  teach- 
ing. It  sets  forth  the  general  evangelical  teachings— belief  in 
the  Trinity,  the  freedom  and  responsibility  of  num,  the  ahena- 
tion  of  all  from  God,  the  providence  of  God,  the  inspmition  of 

the  pedestal  is  sculptured  a  representation  of  the  haystack,  and  the  names 
of  the  five  students :  Samuel  J.  Mills,  James  Richards,  Francis  L.  Robbins, 
Harvey  Loomis,  and  Byi'am  Green ;  the  other  inscriptions  are  :  "  The  field  is 
the  Avorld  ;  "  ''  The  birthplace  of  American  missions,  1806." 


Rev.  Charles  G.  Finney,  D.D.  (1792-1875). 

Evangelist  and  theologian ;  president  of  Ober- 

liu  College  and  Theological  Seminary  (1834^75). 


284 


CORNER-STONES  OF  FAITH 


tlie  Scriptures,  the  resurrection  of  the  dead,  and  a  final  judg- 
ment *  Many  Congregational  churches  require  of  their  mem- 
bers only  an  assent  to  a  simple  covenant.  At  the  National 
Council  in  1892  the  following  minute  was  adopted : 

"Each  Congregational  church  has  its  own  confession  of  faith, 
and  there  is  no  authority  to  impose  any  general  confession  upon 

it  5  nor  are  our  ministers 
required  to  subscribe  to 
any  specified  doctrinal 
standards.  But  as  a  basis 
of  fellowship  we  have  cer- 
tain creeds  of  acknow- 
ledged weight,  to  be  used, 
not  as  tests,  but  as  a  testi- 
mony ;  and  we  have  also,  in 
ecclesiastical  councils  and 
associations  of  churches, 
recognized  organs  for  ex- 
pressing thefelk)wship  and 
declaring  tlie  faith  held  by 
our  churches  to  be  essential, 
as  well  as  guarding  the  lib- 
erty of  thought  generally 
allowed  in  our  churches." 

4.  Woii SHIP.— The  wor- 
shi})  of  the  Congregational 
churclies  is  non-liturgical ;  but  Congregationalists  are  free  to 
:i(loi)t,  and  always  ready  to  use,  whatever  nuiy  seem  an  aid  to 
worship  and  an  enrichment  of  the  service.  They  o])serve  the 
two  sacraments,  baptism  and  the  Lord's  Supper.  The  usual 
mode  of  baptism  is  sprinkling,  but  Congregationalists  do  not  re- 
fuse to  recognize  other  modes  as  valid.  The  Lord's  Supper  is 
administered  b,y  the  deacons  passing  the  elements  to  the  congre- 

*  A  copy  of  the  creed  may  be  had  from  the  Congregational  Sunday-scliool 
and  Publisliing  Society,  Boston,  for  five  cents. 


Rev.  Lyman  Beecher,  T).T).  (1775-186:^). 

Pastor  in  Boston  iuid  elsewhere,  and  i)resideiit 
ot  Lane  Tbcol()f:,ieal  Seminary,  Cineinnati,  O. 


THE  CONGREaATIONALISTS 


281 


gation.  The  invitation  to  commune  is  given  to  all  members  of 
evangelical  elinrches,  sometimes  broadly  to  all  who  are  disciples 
of  the  Lord  Jesus  Christ.  Congregationalists  hold  mid-week 
prayer  and  conference  meetings,  in  which  all  are  at  liberty  to 
take  part.  Persons  who  have  been  voted  to  membership  are 
received  communion  Sundays  (generally  every  two  months)  on 
their  entering  into  cove- 
nant. 

Congregationalists  are 
an  active  missionary 
church  both  at  home  and 
abroad.  The  American 
Board  of  Commissioners 
for  Foreign  Missions,  or- 
ganized by  them  in  1810, 
is  the  oldest  foreign  mis- 
sionary society  in  the 
country.  It  is  doing  a 
large  and  important 
'work.  The  work  of  the 
denomination  in  this 
country  is  carried  on 
by  the  following  soci- 
eties :  the  Congrega- 
tional Home  Missionary 
Society;     the     American  Henry  Ward  Beeeber  (1813-1887).  ' 

Missionary   Association, 

working  among  the  freedmen,  the  Indians,  the  Chinese,  and  the 
mountain  whites ;  the  Congregational  Church  Building  Society, 
for  the  erection  of  churches  and  parsonages  ;  the  Congregational 
Education  Society;  and  the  Congregational  Sunday-school  and 
Publishing  Society.  They  have  also  the  Ministerial  Relief  Fund, 
for  the  care  of  sick  and  disabled  ministers  and  their  families. 
There  are  efficient  w^omen's  societies  doing  an  auxiliary  home  and 
foreign  work. 


^     '-  I''  ••''  ? 

^        .  o  «  la 

5    sM^e„ 


L         /     // 


=m7  s  fl 
®  c  S  ® 


O-^ 


S       e:  a^  fl  o 


>.  -    -  o 


=  ^  fl 


■  t*j 


'"'  '*  r . 


—       ^  _  bi  i; 


•^         'S  2  rH  ^ 


OPS 


THE  CONGREGATIONALISTS 


287 


Congregationalists  take  a  foremost  place  in  education.  This 
is  seen  in  the  position  their  ministers  and  laymen  hold,  and  in 
the  institutions  they  have  established,  amonp:  which  are  Harvard, 
Yale,  Amherst,  Dartmoutli,  Bowdoin,  Obcrlin,  Beloit,  Marietta, 


Lowell  Mason,  Mtis.  D. 
Author  of  hymns,  and  composer  of  wacred  music  (1792-1872). 


Williams,  Fisk,  Howard,  and  many  others.  The  theological 
training  of  their  ministers  is  cared  for  by  seven  theological  sem- 
inaries. Several  important  magazines  and  weekly  papers  are 
ably   edited   by   Congregationalists.     The   Christian    Endeavor 


288  COENER-STONES   OF   FAITH 

movement  originated  with  a  Congregationalist,  tlie  Rev.  F.  E. 
Clark^  D.D.,  in  1881,  then  pastor  of  a  Congregational  church  in 
Portland,  Me. 

For  f  m-ther  study  see : 

''  Congregationalism,"  Henry  M.  Dexter  (1865). 

"  Congregationalists  in  America,"  A.  E.  Dunning  (New  York, 
J.  A.  Hill  &  Co.,  1894). 

''  Congregationalists,"  Williston  Walker  (New  York,  Christian 
Literature  Company,  1894).  (This  is  vol.  iii.  of  the  American 
Church  History  Series.) 

"Creeds  of  Congregationahsm,"  Williston  Walker  (Scribners, 
1893). 

"Manual  of  Principles,"  J.  E.  Roy  (Boston,  Congregational 
Publishing  Society). 

"Congregationalism,"  G.  N.  Boardman  (Chicago,  Advance 
Publishing  Company).  A  pamphlet  sold  at  ten  cents  (midtum  in 
parvo). 

There  is  an  extensive  literp^ure,  but  these  are  sufficient  for  the 
2:eneral  reader. 


WHY  I  AM   A  CONGREGATIONALIST 

BY  THE   REV.  WILLIAM   E.  BARTON,  D.D., 
Pastor  of  the  Shawmut  Avenue  Congregational  Church,  Boston 

SO  far  as  we  have  knowledge,  Jesus  spoke  twice  only  of  tlie 
organized  church.  In  one  of  these  references  *  He  states  to 
Peter  that  His  church  shall  be  founded  upon  a  rock,  and  that  the 
gates  of  Hades  shall  not  prevail  against  it.  Whether  the  rock  re- 
ferred to  was  Peter's  confession  of  the  Christ,  or  Peter  himself 
as  the  representative  of  those  who,  joining  with  him  in  that  con- 
fession, were  to  constitute  the  church,  is  of  little  consequence. 
To  Peter,  as  such  representative,  were  given  the  promises  of 
poAver  and  authority  which  were  later  conferred  upon  the  church 
at  large.t  The  other  specific  reference  relates  to  the  forgiveness 
of  offenses  and  the  means  of  restoration  to  be  applied  to  the  of- 
fender.l  The  important  words  as  related  to  the  matter  of  the 
founding  of  the  church  are  those  which  indicate  that  the  court  of 
last  appeal  was  to  be  the  local  body  of  believers:  "And  if  he 
shall  neglect  to  hear  them,  tell  it  unto  the  church :  but  if  he 
neglect  to  hear  the  church,  let  him  be  unto  thee  as  a  heathen 
man  and  a  publican."  Between  the  individual  effort  to  efee('t 
reconciliation  and  the  last  official  act  of  excommunication  there 
is  room  for  all  hopeful  attempts  at  discipline  through  deacons, 
committees,  and  other  officers  of  the  church.     But  the  last  effort 

*  Matt.  xvi.  18.  t  Cf.  Matt.  xvi.  19  and  xviii.  18. 

t  Matt.  x\aii.  15-20. 

289 


290 


CORNER-STONES  OF  FAITH 


on  the  part  of  the  local  body  of  believers  is  counted  final,  with- 
out appeal  to  conference,  presbytery,  synod,  bishop,  or  pope. 

1.  The  Words  of  Christ  Sustain  the  Congregational  Sys- 
tem OF  Local  Self-government.— My  first  and  most  important 
reason,  then,  for  being  a  Congregationalist  is  that  Christ,  in  His 
two  recorded  references  to  the  church  as  an  organization,  spoke 

in  one  of  the  church  as  com- 
posed of  those  who  have  their 
bond  of  fellowship  in  the 
truth  embodied  in  Peter's 
confession,  and  in  the  other 
indicated  clearly  that  the 
government  of  that  body  is 
to  be  vested  in  the  member- 
ship. Concerning  this  gov- 
ernment He  uttered  a  further 
word  :  "  Where  two  or  three 
are  gathered  together  in 
My  name,  there  am  I  in  the 
midst."*  This  is  not  prima- 
rily a  promise  for  the  devo- 
tional meetings  of  the  church. 
It  relates  to  the  matter  which 
Christ  was  then  discussing. 
It  is  a  specific  promise  of 
Christ,   giving   authority  to 

the  local  Iwdy  of  believers,  organized  for  Cliiistian  service,  and 

guided  by  His  Spirit. 

2.  The  New  Testament  Use  of  the  Word  ^'  Church."— In 
that  sense  tlie  word  "churcli"  is  always  used  in  the  New  Testa- 
ment. It  is  applied  collectively  to  the  company  of  believers 
tln-oughout  the  world.t  or  to  a  local  organization,  embracing  the 
Christians  who  regularly  worship  together,  and  not,  in  the  singu- 

*  Matt,  xviii.  20.  t  Eph.  i.  22. 


Rev.  William  E.  Barton,  D.D. 


WHY   I  AM  A  CONGREGATIONALIST  291 

lar,  to  the  clinrches  of  a  district  or  denomination  *  To  snch  a 
church,  thus  organized,  Paul  wrote,  commanding  them,  being 
assembled  together  with  the  power  of  the  Lord  Jesus,  to  put  away 
an  unworthy  member ;  t  and  afterward  f  wrote  to  them  to  receive 
him  again,  in  view  of  his  penitence  and  sorrow  under  his  punish- 
ment inflicted  by  majority  vote.§  The  directions  of  Jesus  find,  as 
we  might  expect,  their  clear  interpretation  and  amplification  in  the 
usage  of  the  apostles,  which  usage  becomes  an  authoritative  guide. 
Equal  Rank  of  Ministers.— In  the  New  Testament  churches 
the  ministers  were  of  equal  rank.  They  were  sometimes  called 
elders  or  presbyters,  and  sometimes  bishops.  These  words, 
wherever  used  together,  are  used  interchangeably,  ||  as  where  Paul 
tells  Titus  to  ordain  presbyters  or  elders,  stating  their  qualifica- 
tions, and  giving  as  his  reason,  "  For  the  bishop  must  be  blame- 
less, as  God's  steward " ;  and  where,  addressing  the  elders  of 
Ephesus,  he  says,  as  properly  translated  in  the  Re\dsion :  "  Take 
heed  ...  to  all  the  flock,  in  the  which  the  Holy  Ghost  hath  made 
you  bishops."  The  apostles  were  a  board  of  missionary  superin- 
tendents, having  their  special  work  in  matters  growing  out  of 
their  personal  relation  to  Christ  and  the  exigencies  incident  to 
organization.  There  is  no  Scripture  authority  for  the  idea  that 
the  apostolic  office  is  perpetuated  either  in  the  papacy,  or  in  the 
episcopate  of  any  other  church  which  has  a  graded  ministry, 
as  opposed  to  the  equal  rank  of  all  Congregational  clergymen. 
Peter  expressly  discarded  any  such  claim,  and  if  there  had  been 
a  difference  between  elders  and  bishops,  he  claimed  the  inferior 
office ;  as  a  matter  of  fact,  he  declared  the  ofiicial  equality  of 
all.^  One  is  our  Master,  even  Christ ;  and  Peter,  Paul,  popes, 
bishops,  and  ministers,  with  faithful  laymen  in  the  church,  are 

*  Cf.  Gal.  i.  2 ;  Rev.  i.  4 ;  ii.  7,  etc.  t  1  Cor.  v.  4. 

t  2  Cor.  ii.  6.  ^  The  Greek  is  TT/ielSvcov,  "the  more,"  "the  majority." 

II  Titus  i.  5,  7;  Acts  xx.  17,  28.     The  Greek  words  are  wpealSvTepog,  t-'iOKo- 
Tiog.    They  mean  elder  or  presbyter,  and  bishop  or  pastor. 
H  1  Pet.  V.  1,  5. 


292  CORNER-STONES   OF   FAITH 

brethren.  There  are  differences  among  us,  but  they  are  differ- 
ences of  ability,  scholarship,  character,  and  experience,  not  of 
rank ;  and  this  system  accords  with  the  truth  which  Paul  sets 
forth  in  three  great  classic  chapters.* 

The  Sisterhood  of  Churches.— But  Congregationalism  is 
more  than  mere  independency.  It  believes  not  only  in  the 
brotherhood  of  believers,  but  in  the  sisterhood  of  churches. 
Following  the  example  of  the  apostles  as  recorded  in  the  fifteenth 
chapter  of  Acts,  and  tracing  with  interest  the  progress  of  fellow- 
ship by  which  was  healed  the  threatened  breach  between  the 
gospel  as  understood  in  Jerusalem  and  the  gospel  as  preached  at 
Antioch,  Congregational  churches  now  assemble  by  pastors  and 
accredited  delegates  for  the  decision  of  important  cpiestions 
affecting  the  welfare  of  the  (churches.  These  gatherings  are  not 
courts,  but  councils ;  yet  it  is  usually  possible  for  them  to  say, 
as  did  the  council  of  Jerusalem,  as  the  result  of  their  combined 
wisdom  and  the  fulfilled  promise  of  divine  guidance,  '^It  seemed 
good  to  the  Holy  Ghost,  and  to  us."  t  The  decisions  of  councils 
have  thus  great  weiglit,  the  greater  because  it  is  moral  weight 
only,  and  it  is  extremely  rare  that  any  church  calling  a  council 
refuses  to  accept  its  finding. 

Congregationalism  and  Creeds.— For  its  documentary  basis 
Congregationalism  is  content  to  found  its  claims  on  nothing  less 
than  the  New  Testanu^nt,  and  it  has  no  other  creed  that  is  bind- 
ing upon  its  members.  It  acknowledges  the  wisdom  and  learn- 
ing displayed  in  certain  historic  confessions,  and  its  represen- 
tatives at  national  gatherings  have  more  than  once  adopted 
confessions  which  indicate  the  spirit  in  which  this  body  interprets 
the  Scriptures.  It  is  altogethc^r  probal)le  that  from  time  to  time 
Congregational  bodies  will  continue  to  issue  such  statements. 
These  have  weight  as  a  testimony  and  not  as  a  test. 

This  Claim  Conceded  by  Scholars.— It  may  be  added  that 
the  claim  of  Congregationalism  that  the  New  Testament  churches 
enjoyed  local  self-government  is  generally  conceded,  and  most 
*  Rom.  xii.  4-8 ;  1  Cor.  xii. ;  Eph.  iv.  1-16.  t  Acts  xv.  28. 


WHY   I   AM   A   CONGREGATIONALIST  293 

scholars  of  other  denominations  agree  essentially  as  to  the  polity 
of  the  primitive  churches.  It  would  be  easy  to  adduce  testimo- 
nies from  the  most  eminent  church  historians  and  commentators 
of  all  denominations  to  support  this  statement.  A  single  quota- 
tion will  suffice : 

^^  Although  all  the  churches  were,  in  this  first  stage  of  Chris- 
tianity, united  together  in  one  common  bond  of  faith  and  love, 
and  were  in  every  respect  ready  to  promote  the  interest  and  wel- 
fare of  each  other  by  a  reciprocal  interchange  of  good  offices,  yet 
with  regard  to  government  and  internal  economy  every  individ- 
ual church  considered  itself  as  an  independent  community,  none 
of  them  ever  looking  beyond  the  circle  of  its  own  members  for 
assistance,  or  recognizing  any  sort  of  external  inffiience  or  au- 
thority. Neither  in  the  New  Testament  nor  in  any  ancient  docu- 
ment whatever  do  we  find  anything  recorded  from  wliicli  it 
might  be  inferred  that  any  of  the  minor  cliurches  were  at  all  de- 
pendent on,  or  looked  up  for  direction  to,  those  of  greater  mag- 
nitude or  consequence."  * 

Practical  Proof.  — To  this  practically  unanimous  testimony 
of  scholarship  there  is  constantly  added  testimony  of  the  highest 
order  to  the  New  Testament  authority  of  the  Congregational  sys- 
tem. Ten  years  ago,  traveling  in  a  part  of  the  country  where 
Congregationalism  was  absolutely  unknow^n,  I  found  a  man  who 
joyfvdly  hailed  me  as  a  fellow-Congregationalist.  Seeking  a 
more  rational  faith  than  the  churches  about  him  afforded,  he 
studied  his  New  Testament  to  find  what  kind  of  a  church  its 
teachings  contemplate.  A  man  of  bright  and  candid  mind,  he 
was  not  long  in  learning,  but  knew  no  name  that  gave  his  faith 
a  local  habitation.  A  peripatetic  book- a  gent  sold  him  a  copy  of 
a  book  which  contained,  besides  almost  everything  else,  a  brief 
description  of  the  names  and  doctrines  of  different  Christian 
sects ;  and  when  I  met  him  he  asked,  "  Are  you  a  Congregation- 
alist?"  and  added :  ''  I  never  saw  one  before,  but  I  also  am  one." 

A  larger  iUustration  of  the  same  principle  was  show^n  at  the 

*  Mosheim,  "De  Rebus  Christianorum,"  chap,  i.,  sec.  8. 


294  CORNER-STONES   OF   FAITH 

International  Congregational  Conncil  in  London,  wliere  a  new 
body  sought  representation.  Coming  out  of  the  body  with  which 
they  had  been  connected,  these  Scandinavian  Christians  sought 
to  find  for  themselves  a  new  faith  which  they  might  have  from 
the  simple  teaching  of  the  New  Testament.  They  organized  their 
churches  and  preached  the  gospel,  and,  coming  to  the  council,  it 
was  found  that  their  faith  and  practice  were  essentially  one  with 
modern  Congregationalism  as  known  in  England  and  America. 

It  is  impossible  to  add  weight  to  reasons  such  as  these.  If 
they  are  true,  as  is  conceded  by  scholars  of  the  first  order  in  all 
denominations,  then  Congregationalism  may  look  the  world  in 
the  face  without  shame.  AAHiatever  reasons  there  may  have  been, 
providential  or  prudential,  which  have  led  to  the  organization  of 
other  bodies,— and  we  would  not  question  their  right  to  exist,  nor 
forbid  them  to  cast  out  devils  because  they  foUow  not  with  us, 
—we  may  claim,  in  all  modesty,  a  preeminent  reason  for  the  hope 
that  is  within  us. 

Honorable  History.— But  while  my  real  reason  is  the  first, 
namely,  thai  I  believe  that  Congregationalism  cau  trace  its  spirit- 
ual lineage  from  the  New  Testament  churches,  I  find  an  added 
reason  for  my  faith  in  the  history  of  Congregationalism  in 
America.  Congregatii  )n<dism  in  the  United  States  came  over  in  the 
"  Mayflower  "  and  rests  its  foot  firmly  on  Plj^nouth  Rock.  Those 
noble  men  Avhose  names  aud  deeds  are  now  the  glorious  heritage 
of  all  our  land  and  the  world  were  Congregationalists,  and  they 
placed  the  mint-mark  of  their  free  and  high  thought  on  every 
institution  which  they  consecrated  at  that  Pilgrim  shrine.  The 
type  of  family  life  which  they  have  given  us,  the  conception  of 
government  which  grew  out  of  the  compact  in  the  cabin  of  the 
'^  Ma^^ower,"  the  character  of  popular  education  fitted  to  produce 
men  capable  of  self-government— all  these  ideals  in  home  and 
school  and  state  may  be  traced  in  tlunr  inception  to  the  ideal 
which  they  cherished  in  the  church. 

I  do  not  forget  that  other  denominations  have  had  a  share  in 
the  extension  of  religious  liberty  j  I  do  not  forget  that  Congre- 


WHY  I  AM   A  CONGREGATIONALIST  295 

gationalists  did  not  in  every  place  and  all  at  once  rise  to  the  full 
noon  of  the  truth  which  dawned  upon  them  in  those  early  days. 
But  I  remem])er  with  profound  gratitude  to  God  that  they  were 
true  to  the  light  which  they  had,  and  true  to  the  words  of  their 
pastor,  John  Robinson,  who  exhorted  them  to  expect  more  light 
to  break  from  God's  Word.  I  do  not  forget  Roger  Williams ; 
but  I  remember  that  it  was  not  for  being  a  Baptist  that  he  was 
banished  by  the  Congregationalists,  but  for  definite  and  specific 
charges  against  the  King  of  England— charges  certain  to  endan- 
ger the  already  precarious  relations  between  the  colonists  and 
the  mother  country  unless  they  were  repudiated  by  them.  They 
bore  with  him  long  and  labored  with  him  patiently.  I  wish  they 
could  have  been  more  patient ;  I  am  surprised  that  they  were 
so  much  so.  The  charter  of  Massachusetts,  which  the  colonists 
more  than  once  risked  life  to  obtain  or  have  restored,  he  denounced 
as  worthless,  and  persisted  in  a  disturbance  of  the  peace  of  the 
Bay  Colony  that  imperiled  its  very  existence.  They  allowed  him 
to  remain  in  the  colony  on  condition  of  his  ceasing  to  teach  the 
objectionable  doctrines,  which  were  all  but  one  political,  and  that 
one  had  nothing  to  do  with  his  later  Baptist  principles;  and 
when  he  broke  his  implied  contract  they  were  for  sending  him  to 
England,  where  he  might  speak  for  himself,  and  not  appear  to 
speak  for  the  colonies,  in  his  application  to  the  king  of  the  most 
objectionable  passages  in  the  Apocalypse.  As  an  alternative  he 
fled  to  Rhode  Island,  where  two  years  later  he  became  a  Baptist, 
but  remained  one  for  a  short  time  only,  doubting  the  efficacy  of 
his  own  immersion,  and  becoming  a  "  Seeker."  It  is  a  strange 
perversion  of  history  which  has  described  his  alleged  persecution 
at  the  hands  of  Congregationalists  as  due  to  his  subsequent  faith. 
He  was  a  good,  erratic  man  with  some  great  truths  in  his  mind. 
It  is  a  pity  that  he  and  his  Puritan  friends  had  a  falling  out,  but 
it  is  not  to  be  wondered  at.  Both  his  descendants  and  theirs,  it 
is  hoped,  have  learned  some  things  since  then.  But  the  circum- 
stances of  that  time  should  never  l)e  made  to  teach  that  Congre- 
gationalists were  guilty  of  more  than  the  truth  will  bear. 


296  CORNER-STONES   OF   FAITH 

The  Puritans  Broad  Men  for  their  Time.— For  their  time 
the  early  American  Cougregationalists  were  broad-minded  men. 
They  did  not  learn  at  once  that  chnrch  and  state  are  better  wholly 
separate,  and  they  attempted  the  only  kind  of  a  chnrch  they 
knew— a  church  supported  by  public  taxation,  but  on  broader 
and  more  liberal  lines  than  they  had  known.  They  deserve  to 
be  judged,  not  by  the  incidental  infelicities  of  the  experiments 
which  they  made  in  their  progress  toward  a  more  perfect  liberty, 
but  by  the  improvement  which  they  introduced,  and  the  ideal 
which  they  cherished,  and  the  foundations  which  they  laid.  And, 
going  back  over  that  history  and  tracing  their  painful  progress, 
I  honor  their  honesty,  I  forgive  them  for  their  mistakes,  and  I 
thank  God  for  their  upright,  downright  manliness  and  godliness, 
which  w^as  sometimes  mistaken,  but  was  never  cowardly  and 
never  afraid  to  try  again.  When  they  made  mistakes  they  were 
the  first  to  admit  it.  There  is  no  more  heroic  picture  in  the  an- 
nals of  our  country  than  that  of  Samuel  Sewall,  Chief  Justice  of 
Massachusetts,  standing  up  in  the  broad  aisle  of  the  Old  South 
Meeting-house  w^hile  there  was  read  from  the  pulpit  his  confession 
that  he  had  come  to  believe  himself  wrong  in  his  part  in  the 
witch  trials.  With  all  the  WT)rld  still  hanging  witches,  as  it  still 
w^as,  and  the  custom  nowhere  as  yet  abandoned  save  in  New 
England,  where  there  had  been  a  recent  terrible  experience,  a 
confession  such  as  that  should  have  saved  the  memory  of  such 
a  man  the  callow  and  flippant  criticism  of  a  later  age.  And  the 
same  nuiy  be  said  for  the  spirit  of  the  people  whom  he  repre- 
sented. Sad  as  were  their  mistakes,  I  am  not  ashamed  of  such 
men  nor  to  accept  my  inheritance  through  them. 

Congregationalism  and  American  Institutions.— I  am  not 
surprised,  therefore,  to  learn  the  large  part  which  this  system  had 
in  the  shaping  of  American  institutions.  Just  because  church 
and  state  were  then  so  near  akin,  it  came  to  seem  to  men  an  in- 
congruous thing  that,  having  learned  to  manage  their  own  affairs 
in  the  one,  they  could  not  be  trusted  with  the  other.  We  talk 
of  "civil  and  religious  liberty."     We  should  reverse  the  order. 


WHY  1  AM  A  CONGREGATION ALIST  297 

Religious  liberty  came  first.  Having  found  their  "  church  with- 
out a  bishop,"  they  sought  for  and  obtained  their  "  state  without 
a  king."  Free  and  democratic  government,  guided  by  the  divine 
Spirit,  in  the  church  came  to  be  to  them  an  inspiration  and  in- 
centive toward  the  securing  of  a  similar  government  and  similar 
guidance  in  civil  affairs.  Hence  it  is  not  surprising  that  while 
Episcopalians,  with  certain  notable  exceptions,  were  loyalists,— 
and  that  fact  need  not  now  imply  disgrace,— Congregationalists 
were,  in  the  Revolution,  almost  to  a  man  for  the  independence  of 
the  colonies.  The  village  poAvder  was  stored  in  the  top  gallery 
of  the  flreless  meeting-house ;  but  in  the  pulpit  there  was  now  and 
again  a  tongue  of  flame ;  and  it  was  the  church-bell  that  was  rung 
to  call  forth  the  minute-men.  And  when  the  new-born  nation 
burst  its  swaddling-clothes,  and  began  to  stand  erect  and  define 
its  position  among  the  nations  of  earth,  its  democratic  spii-it  was 
nothing  more  nor  less  than  the  incarnation  in  the  state  of  what 
was  already  embodied  in  the  church  which  had  given  it  birth, 
the  sublime  truth  which  is  the  corner-stone  of  Congregationalism  : 
'^  One  is  your  Master,  even  Christ ;  and  all  ye  are  brethren.'' 

The  Working  of  the  System;  A  Progressive  Church.— If 
the  reasons  thus  far  given  relate  especially  to  the  past,  then  there 
are  present  reasons  why  I  am  a  Congregationalist. 

The  first  of  these  is  that  the  system  works  well.  It  magnifies 
the  man  and  minimizes  the  machine.  It  makes  much  of  the  spirit 
and  holds  the  letter  of  only  relative  value.  It  is  flexible.  It  is 
rooted  deep  in  the  past,  but  its  life  is  not  all  in  its  roots.  It  is 
at  liberty  to  grow,  and  does  grow,  upward.  It  has  an  honorable 
past,  and  rejoices  in  it,  yet  it  will  not  be  fettered  by  its  past.  It 
fears  a  creed  that  cannot  change.  It  reserves  to  itself  the  right 
to  be  wiser  to-morrow  than  it  has  been  to-day.  It  profoundly 
believes  in  the  message  of  the  Spirit  as  expressed  in  Holy  Scrip- 
ture, and  in  the  same  Spirit,  whose  diversified  gifts  find  expres- 
sion also  in  the  enlightenment  of  the  minds  of  those  who  now 
love  Christ,  and  the  authority  of  the  church  of  the  Living  God, 
which  is  the  pillar  and  ground  of  the  truth. 


298  CORNER-STONES   OF  FAITH 

Promotes  Intelligence.— The  next  reason  is  that  Congrega- 
tionalism produces  intelligent  citizenship  and  makes  for  the  en- 
lightenment of  the  communities  in  which  it  exists.  Side  by  side 
stand  in  its  thought  the  school-house,  the  town-house,  and  the 
meeting-house.  Harvard,  Yale,  Amherst,  Williams,  Dartmouth, 
Mount  Holyoke,  Wellesle}^,  and  a  score  of  other  Christian  col- 
leges are  its  jewels,  and  a  half-dozen  theological  seminaries  tes- 
tify to  its  work  for  an  educated  ministry.  If  its  influence  were 
subtracted  from  the  educational  work  and  the  literature  of  the 
nation,  past  and  i)resent,  the  result  would  be  greater  than  would 
be  modest  for  a  Congregationalist  to  describe. 

Benevolence  and  Missions.— It  is  also,  and  has  been,  a  be- 
nevolent denomination.  In  the  metropolitan  water  district  of 
Greater  Boston,  Congregationalism  is  numerically  a  little  stronger 
than  any  other  denomination,  and  its  recorded  benevolence  a 
little  larger  than  any  two  of  the  others.  It  is  well  known  that 
its  American  Board  of  Commissioners  for  Foreign  Missions,  with 
a  half-dozen  official  agencies  for  home  missionar}^  work,  is 
among  the  most  effective  of  all  such  organizations  in  the  world 
to-day.  It  is  a  legitimate  part  of  the  system  to  make  men  and 
women  broad-minded  and  liberal.  That  it  does  not  succeed  in 
every  case  or  in  every  church  is  sadly  to  be  confessed ;  but  judged, 
as  it  has  a  right  to  be,  by  its  best  work  or  by  its  average,  it  is, 
as  liTiman  nature  goes,  a  system  of  great  efficiency  and  power. 

A  Common  Denominator.— Another  point  deserves  mention— 
that  Congregationalism  stands  in  favorable  position  for  the  pro- 
motion of  the  reunion  of  Christendom.  It  is  already  a  common 
denominator  among  the  denominations.  Again  and  again  peo- 
ple in  a  new  community  have  come  together,  saying :  "  Let  us 
sink  all  denominational  differences  and  join  in  one  union  church." 
And  when  the  church  has  Ix^en  orgauized  on  simple  New  Testa- 
ment principles,  some  one  has  asked,  ''In  what  respect  are  we 
now  different  from  a  Congregational  church  f "  And  the  answer 
has  been  :  "  In  none,  save  that  we  lack  the  name  and  association." 
Sometimes  they  have  added  these,  and  sometimes  they  have  not. 


WHY  I  AM  A  CONGREGATIONALIST  299 

But  it  has  been  shown  in  many  cases  that  it  requires  an  effort 
little  short  of  violent  to  keep  a  church  of  this  character  from 
becoming  in  name  what  it  already  is  in  fact;  and  in  my  judg- 
ment therein  lies  a  prophecy  for  the  future  of  Christendom. 

Other  Congregational  Bodies.— There  are  several  younger 
bodies,  that  are  known  by  distinctive  names,  whose  form  of 
government  is  Congregational,  and  whose  system  is  derived  from 
ours,  such  as  the  Unitarians,  the  Universalists,  the  Baptists,  and 
the  Disciples.  It  is  not  my  present  purpose  to  state  at  length  why, 
among  the  different  bodies  that  maintain  Congregational  govern- 
ment, I  am  a  Congregationalist,  other  than  to  remark  that  each 
of  these  other  bodies  seems  to  me  to  have  added  to  tlie  simple 
Congregational  idea  an  element  of  exclusion  or  negation  wliich 
is  not  consistent  with  its  perfect  development.  I  am  not  a 
Unitarian,  not  because  I  do  not  believe  in  one  God,— I  most  pro- 
foundly do,— but  because  I  believe  that  God  is  more  than  can  be 
expressed  by  the  multiplication  to  infinity  of  mere  human  attri- 
butes ;  because  I  believe  tliat  the  multitude  of  His  historic  reve- 
lations may  best  be  classified  by  conceiving  of  them  in  three 
inclusive  relations;  because  the  great  truth— after  which  pol}'- 
tlieism  blindly  groped— that  God  is  more  than  indivisible  unity 
seems  to  me  to  express  itself  best  in  the  truths  of  the  di^^ne 
paternity,  the  human  hfe  of  God,  and  the  personality  of  the  ever- 
present  Spirit  of  God ;  because  I  cherish  the  Holy  Scriptures ; 
and  because  Jesus  is  to  me  more  than  I  can  account  for  in  terms 
of  simple  humanity,  though  gladly  I  admit  the  reality  of  His 
human  nature.  I  am  not  a  Baptist  because  I  believe  that  ev^en 
if  immersion  was  the  original  mode  of  baptism,  the  spirit  of  the 
gospel  is  opposed  to  the  exaltation  of  the  external  into  that  which 
is  fundamental.  He  who  ate  the  passover  not  standing,  nor  with 
loins  girded,  nor  with  staff  in  hand,  nor  yet  in  haste,  but  pre- 
served the  spirit  of  the  rite  in  a  wide  latitiule  of  form,  He  who 
went  out  of  His  way  to  disregard  forms  when  they  had  come  to 
seem  sacred  in  themselves,  did  not  without  reason  leave  obscure 
the  precise  form  for  the  administration  of  the  two  simple  rites 


300  CORNER-STONES   OF   FAITH 

which  constitute  the  sacraments  of  the  church.  Dr.  Mac  Arthur, 
ill  his  excellent  article,  ''  Why  I  am  a  Baptist,"  says :  "  If  ever 
there  is  organic  unity,  it  will  begin  at  the  ba|)tistery."  If  ever 
there  is  organic  unity,  it  will  begin,  not  with  the  letter,  but  with 
the  spirit.  Baptists  and  Congregationalists  have  more  in  com- 
mon than  any  other  large  and  distinct  Protestant  bodies.  They 
are  one  in  polity,  and  one  in  their  demand  for  a  regenerate  church- 
membership,  and  one  in  their  appeal  to  the  Bible  and  the  Spirit 
of  God  witliin  the  membership  of  the  church.  Not  upon  the 
Congregationalist,  who  refuses  to  legislate  for  the  conscience  of 
his  brother  or  to  judge  another  man's  servant,  is  the  responsi- 
bility for  the  division  between  them.  With  close  communion, 
which  has  practically  gone  from  many  large  Baptist  churches, 
logically  goes  close  baptism.  They  stand  or  fall  together.  When 
the  test  is  made,  as  in  time  it  must  be  made,  on  other  than  ex- 
ternal rites,  there  will  be  room  for  the  unity  of  the  Spirit,  which 
already  exists  in  so  large  measure,  to  attain  its  more  complete 
manifestation.  After  all  has  been  said  that  can  be  said  in  de- 
fense of  immersion,  it  cannot  be  held  to  affect  Christian  charac- 
ter. I  have  received  at  one  time  into  church-membership  mem- 
bers whom  I  baptized  by  sprinkling  and  members  whom  I  gladly 
baptized  by  immersion.  No  living  man  could  tell  which  was 
which,  save  for  one  half-hour  or  less.  That  is  too  small  a  differ- 
ence to  justify  the  placing  of  a  lifelong  bar  between  them.  On 
the  acceptance  of  Christ  and  on  Christian  character  the  test  at 
last  must  come ;  and  no  church  has  the  right,  by  doctrinal  or 
sacramental  test,  to  exclude  from  its  communion  or  membership 
any  one  who  gives  evidence  of  acceptance  with  Christ,  or  to  limit 
the  apostolic  benediction,  "Grace  be  to  all  them  that  love  our 
Lord  Jesus  Christ  in  sincerity." 

So  much  for  my  reasons  for  being  not  simply  an  adherent  of 
a  body  that  has  Congregational  government,  but  the  Congrega- 
tional body  itself.  Congregationalism,  as  such,  has  the  greatest 
possible  liberty  consistent  with  coherence  and  strength.  It  holds 
its  own  convictions  with  the  greatest  possible  charity.     Between 


WHY  I   AM   A  CONGREGATIONALIST  301 

the  negations  of  Unitarianism  and  the  exclusiveness  of  the  Bap- 
tist polity  it  stands,  with  deep-rooted  faith,  bnt  with  the  broadest 
Christian  fellowsliip. 

God  gives  to  every  star  its  peculiar  glory,  and  we  would  not 
dim  the  luster  of  any  of  our  sister  denominations.  In  some 
lands  it  has  been  given  to  particular  branches  of  the  church  of 
Christ  to  do  a  divinely  ordained  work  for  Him.  What  Luther- 
anism  is  to  Germany,  what  Presbyterianism  is  to  Scotland,  that, 
in  its  relation  to  our  history-  and  the  genius  of  our  institutions, 
Congregationalism  is  to  America.  It  has  no  fear  for  the  future. 
It  has  encouraged  learning  and  free  thought,  and  still  is  able,  in 
the  light  of  all  present  or  prospective  knowledge,  to  read  its 
Bible  undismayed  by  the  results  of  criticism.  It  stands  secure 
in  the  liberty  wherewith  Christ  has  made  it  free,  with  face  ever 
to  the  sunrise. 


X 

UNITARIANS    AND   UNIVERSALISTS 

THE  Unitarians,  though  widely  apart  from  the  Congregation- 
alists  in  teaching,  took  their  origin  largely  from  them  in  their 
beginning.  The  first  Congregational  church  in  this  country,  the 
one  at  Plymouth,  is  now  a  Unitarian  church.  The  Universalists, 
too,  had  not  a  little  of  their  strength  from  Congregationalists  in 
New  England,  and  are  more  conveniently  considered  in  this 
group  of  churches. 

THE   UNITARIAN   CHURCH 

1.  History.— Unitarianism  as  it  exists  to-day  is  a  develop- 
ment. In  the  early  church  it  had  its  beginning  in  Ai-ianism. 
When  the  Reformation  had  given  an  impulse  to  free  inquuy, 
Unitarianism  appeared  in  various  places,  and  spread  to  a  con- 
siderable extent,  not  without  opposition  and  persecution.  The 
Unitarian  churches  in  America  grew  out  of  a  theological  split 
among  the  Congregational  churches  of  New  England.  While 
the  first  distinctively  Unitarian  church  was  formed  from  the  first 
Episcopal  church  in  New  England,  of  which  the  Rev.  James 
Freeman  was  pastor,  yet  the  controversy  was  almost  entirely 
within  the  Congregational  ranks,  and  twentj^-eight  of  their  old- 
est settled  churches  in  New  England  became  Unitarian  very  early 
in  the  present  century.  Among  these  are  the  first  churches  in 
Plymouth,  in  Salem,  and  in  Boston.     They  exist  to-day  under 

303 


304 


CORNER-STONES   OF   FAITH 


the  original  covenants  and  the  original  names.  The  one  at 
Plymouth,  for  example,  is  the  "  First  Congregational  Church/^ 
though  not  an  "orthodox''  church,  as  the  Congregational  churches 
are  frequently  called  in  New  England.  The  movement  began  at 
a  time  when  Arminianism  was  influencing  Puritan  Calvinism,  on 
one  side,  and  when,  on  the  other  side,  certain  Calvinistic  beliefs 
were  extravagantly  emphasized  by  Congregational  divines.     The 


^7_ 


,1 


i  1 


-^     r 


Harvard  College,  Cambridge,  Mass.  (1726). 


appointment  of  Dr.  Henry  Ware  to  the  chair  of  divinity  in  Har- 
vard College,  in  1805,  caused  the  fires  that  had  been  smoldering 
to  burst  forth.  Later  (1808)  Andover  Theological  Seminary 
(Congregational)  was  established  to  counteract  the  teachings  of 
the  new  Divinity  Scliool  of  Harvard.  Foremost  among  the 
leaders  of  the  Unitarian  movement  was  Dr.  William  E.  Channing, 
a  man  of  admired  character  and  al)ility.  On  the  5th  of  ^lay, 
1819,  he  delivered  his  celebrated  discourse  in  Baltimore  at  the 
ordination  of  Jared  Sparks,  which  marks  an  important  step  in 
Unitarianism ;  it  became  more  clearly  defined  then.  When  Dr. 
Lyman  Beecher  came  to  Boston,  in  1823,  he  says :  ^^  All  the  lit- 


UNITARIANS   AND   UNI  VERBALIST  S  305 

erary  men  of  Massachusetts  were  Unitarian ;  all  the  trustees  of 
Harvard  College  were  Unitarian;  all  the  elite  of  wealth  and 
fashion  crowded  Unitarian  churches ;  the  judges  on  the  bench 
were  Unitarian."  The  American  Unitarian  Association  was 
formed  in  1825,  but  the  first  truly  national  conference  of  Unita- 
rians was  organized   in  1865. 

2.  Organization.— Unitarian  churches  are  organized  accord- 
ing to  the  Congregational  polity :  each  local  church  is  indepen- 
dent, but  the  churches  have  a  bond  of  feUowship  in  conferences 
and  associations. 

3.  Teaching.  — Unitarianism  may  be  distinguished  primarily 
by  the  belief  in  the  oneness  of  God  and  the  rejection  of  the 
Trinity,  or  three  persons  in  the  Godhead.  There  is  no  Godhead, 
according  to  their  view,  as  understood  by  the  evcingelical 
churches.  Channing  emphasized  the  Fatherhood  of  God  and 
the  brotherhood  of  man,  and  he  held  that  Jesus  was  an  angel  or 
spirit  incarnate.  But  the  majority  of  Unitarians  of  to-day  hold 
to  a  purely  human  view  of  Jesus  and  the  purely  human  charac- 
ter of  the  Bible.  Their  position  is  characterized  by  three  prin- 
ciples :  "  1.  The  right  and  duty  of  every  man  to  exercise  his 
freest  thought  upon  the  highest  themes.  2.  The  right  and  duty  of 
making  reasonableness  or  rationality  the  final  test  of  truth. 
3.  The  superiority  of  character  to  creed,  of  conduct  to  belief."*  i 

Worship.  — The  worship  of  Unitarian  churches  is  mostly  non- 
liturgical.  They  do  but  a  small  amount  of  missionary  work,  but 
are  active  in  education  and  philanthropy.  They  have  always 
had  among  their  members  a  large  number  of  educated  men.  To 
name  the  literati  of  New  England  is  but,  for  the  most  part,  to 
name  Unitarians.  The  chief  organ  of  the  Unitarians  is  the 
"  Christian  Register." 

For  further  study  see  the  following : 

"Unitarianism  since  the  Reformation,"  Joseph  Henry  Allen 

*  Rev.  J.  W.  Chadwick,  in  "Why  I  am  what  I  am,"  p.  87. 


306  UNITARIANS  AND   UNIVERSALISTS 

(New  York,  Christian  Literature  Company,  1894).  (This  is  in 
voL  X.  of  the  American  Chnrch  History  Series.) 

"  Modern  Unitarianism,"  James  Freeman  Clarke  (Philadelphia, 
Lippincott  &  Co.,  1886). 

"  Unitarianism :  Its  Origin  and  History"  (Boston,  American 
Unitarian  Association,  1890). 

"  Old  and  New  Unitarian  Belief,"  J.  W.  Chadwick  (Boston, 
1895).      . 


THE   UNIVERSALIST   CHURCH 

Universalist  churches,  so  named,  exist  only  in  the  United  States ; 
but  this  does  not  mean  that  Universalist  views  are  confined  to 
this  country,  or  to  modern  times.  Among  the  early  Christians 
there  were  those  who  believed  in  the  reconciliation  of  all  souls  to 
God,  and  from  the  Reformation  to  the  present  day  this  view  has 
been  held  in  various  places.  Dr.  Edward  Beecher  says :  "  All 
who  held  to  universal  restoration  in  the  early  ages  were,  as  a 
universally  conceded  fact,  eminent  and  devoted  Christians.  .  .  . 
Beyond  all  doulit,  in  the  age  of  Origen  and  his  scholars  and  in 
the  times  of  Theodore  of  Mopsuestia  (a.d.  200-420),  the  weight 
of  learned  and  influential  ecclesiastics  was  on  the  side  of  univer- 
sal restoration." 

1.  History.  — The  Universalist  churches  in  this  country  date 
back  to  the  preaching  of  John  Murray,  at  one  time  a  Methodist 
preacher.  He  received  his  views  from  the  preaching  of  James 
Relly,  in  London,  where  a  church  had  been  established  about 
1750.  Mr.  Murray  came  to  America  in  1770,  The  first  church  was 
organized  in  Gloucester,  Mass.,  in  1779.  Universalist  teachings, 
however,  had  found  advocates  in  this  country  before  Murray 
came.  The  spread  of  Universalism  owes  much  to  the  Rev. 
Elhanan  Winchester,  who  had  T)een  a  Baptist  preacher  in  Phila- 
delphia, and  to  the  Rev.  Hosea  Ballon,  the  son  of  a  Baptist 
preacher  in  New  Hampshire.  The  fii'st  association  was  held  in 
1785,  in  Oxford,  Mass.,  but  ceased  to  exist  in  two  years.  In  the 
meantime  Universalists  gained  the  legal  right  of  exemption 
from  taxation  for  the  support  of  any  ministers  but  theu-  own. 

309 


310 


CORNER-STONES   OF   FAITH 


In  1790  a  convention  was  held  in  Pliiladelphia,  which  established 
a  more  perfect  organization  by  adoi3ting  a  platform  of  govern- 
ment and  a  profession  of  faith.  This  convention  was  dissolved 
in  1809.  A  convention  for  the  New  England  chnrches  was  or- 
ganized in  1793,  adopting  the  Philadelphia  platform  and  profes- 
sion. The  present  one, 
known  as  the  Win- 
chester Profession,  was 
adopted  in  1803.  This 
convention  exists  to-day 
as  the  Universalist  Gen- 
eral Convention.  Its  last 
biennial  meeting  was 
held  in  Meriden,  Conn., 
in  OctoT)er,  1895.* 

2.    Organization.— 
The  polity  of  theUniver- 
salists  is  a  modified  Con- 
gregationalism.      Each 
parish  manages  its  own 
general  concerns.     The 
parishes   are  organized 
into  State  conventions, 
which    exercise    within 
State  limits  a  jurisdic- 
tion over  the  clei-gymen  and  cliurches.    The  State  conventions  are 
composed  of  all  ordained  clergymen  in  fellowship  residing  in  the 
State  and  engaged  in  the  work  of  the  ministry,  of  the  officers  of 


Rev.  John  Murray. 


*  At  tlio  meeting  of  the  General  Convention  in  October,  1897,  the  follow- 
ing summary  of  doctrine  was  adopted  :  '' A  belief  in  the  universal  fatherliood 
of  God ;  the  spiritual  authority  and  leadership  of  his  Son,  Jesus  Christ ;  the 
trustworthiness  of  the  Bible  as  containing  a  progressive  revelation  from  God  ; 
and  tlie  final  harmony  of  all  souls  with  God." 

If  this  is  endorsed  by  the  next  biennial  convention  it  will  become  the 
recognized  creed  of  the  denomination. 


Second  Univer«alist  Cliiirch,  Columbus  Avenue,  Boston,  Mass. 


312  CORNER-STONES   OF   FAITH 

the  convention,  and  of  lay  delegates  chosen  by  parishes  in  fellow- 
ship. The  General  Convention  has  jurisdiction  over  all  clergymen 
and  2^arishes  of  the  denomination.  It  is  composed  of  all  presi- 
dents and  secretaries  of  State  conventions,  and  of  delegates, 
clerical  and  lay,  chosen  by  the  State  conventions,  the  number 
representing  each  State  being  determined  by  the  number  of 
parishes  and  clergymen  in  the  State.  It  is  the  court  of  final 
appeal.  Parishes  are  bound  to  observe  the  laws  enacted  by  the 
conventions.  The  settlement  and  dismissal  of  pastors  rest  mth 
the  parishes. 

3.  Teaching.— Universalists  are  distinguished  by  the  teaching 
of  ''  the  reconciliation  of  all  souls  to  God,  through  the  grace  that 
is  revealed  in  the  Lord  Jesus  Christ."  They  give  a  very  prom- 
inent place  to  the  inculcating  of  morality  and  the  practice  of 
good  works.  The}'  quite  generally  reject  the  strictly  Trinitarian 
view  of  Christ  as  a  part  of  the  Godhead,  man 3^  regarding  Him 
as  perhaps  superhuman  ;  but  the  younger  generation  are  moving 
toward  the  Unitarian  view  of  His  nature  and  person,  but,  like 
the  newer  Unitarians,  ascribe  to  Him  divine  and  infallible  au- 
thority as  a  spiritual  guide  and  counselor,  commissioned  and 
anointed  and  endowed  of  God  for  the  great  work  of  the  world's 
salvation  from  all  sin,  which  they  believe  He  will  at  length  com- 
pletely accompHsh.  At  the  last  General  Convention  the  follow- 
ing statement  was  adopted,  subject  to  confirmation  by  the  next 
convention,  which  perhaps  best  expresses  the  present  teaching 
of  the  Universalists  and  will  take  the  place  of  the  Winchester 
Profession : 

''Art.  I.  We  ])elieve  in  the  universal  Fatherhood  of  God  and 
in  the  universal  brotherhood  of  man. 

''Art.  II.  We  beUeve  that  God,  who  has  spoken  through  all 
His  holy  prophets  since  the  world  began,  hath  spoken  unto  us 
by  His  Son,  Jesus  Christ,  our  example  and  Saviour. 

"Art.  III.  We  believe  that  salvation  consists  in  spiritual  one- 
ness with  God,  who,  through  Christ,  wiU  gather  in  one  the  whole 
familv  of  mankind." 


THE   UNIVERSALIST   CHURCH  313 

4.  Worship.— The  worship  in  Universalist  churches  is  non- 
liturgical.  Mid-week  prayer  and  conference  services  are  generally 
held  by  them.  They  observe  the  two  sacraments  of  baptism  and 
the  Lord's  Supper,  baptism  being  generally  by  sprinkling,  but 
other  modes  being  permitted  if  preferred,  or  the  rite  even  being 
omitted  if  desired.  Members  are  received  if  they  are  in  sympathy 
with  the  teachings  of  the  Universalist  Chui-ch  and  give  evidence 
of  a  desire  to  live  a  Christian  life. 

The  young  people  of  the  church  are  organized  into  the  Young 
People's  Christian  Union,  simihir  in  most  respects  to  the  Christian 
Endeavor  Society.  The  Universalists  do  very  little  foreign  mis- 
sionary work ;  they,  however,  have  a  flourishing  mission  in 
Japan.  Education  has  l)een  given  an  important  place  by  them  j 
their  leading  institution  is  Tufts  College.  They  publish  a  number 
of  periodicals,  the  most  prominent  being  the  ^'  Christian  Leader." 

For  further  study  see  the  following : 

'^  Universalism  in  America,"  Richard  Eddy  (Boston,  Universal- 
ist Publishing-house,  1886). 

Vol.  X.,  American  Church  History  Series  (New  York,  Christian 
Literature  Company,  1894). 

"  The  Columbian  Congress  of  the  Universalist  Chui-ch  "  (Boston 
Universalist  Publishing-house,  1894). 

''  Ancient  History  of  Universalism  "  (Boston,  Universalist  Pub- 
lishing-house). 


-M  f-    i-^     ^^L^^' 


proM  i:ks  ^^kb  fol  nder^>.3 


BAPTISTS 


XI 

THE   BAPTISTS 

WE  turn  now  to  the  denominations  that  teach  that  baptism  is 
to  be  administered  to  believers  only,  and  that  by  immer- 
sion. It  is  true,  of  course,  that  this  does  not  constitute  their  only 
right  to  be ;  they  have  something  else  to  live  and  work  for,  as  will 
be  seen ;  but  it  gives  them  a  mark  by  which  they  are  more  readily 
known.  The  largest  of  them,  and  as  far  as  the  distinctive  teach- 
ing is  concerned  the  parent  body,  is  the  Baptists. 

1.  History.  —In  the  sixteenth  century  Anabaptists  fled  from 
persecution  in  the  Netherlands  and  settled  in  England.  The 
Anabaptists,  or  rebaptizers,  were  so  called  because  they  rebap- 
tized  those  who  had  been  baptized  in  infancy,  rejecting  infant 
baptism.  They  contended  for  other  principles  and  practices  as 
well,  which  are  found  in  a  measure  among  the  Mennonites  and 
Friends.  Under  the  influence  of  these  Anabaptist  refugees  was 
started  the  Separatist  movement  in  England,  ^\'ith  Robert  Browne 
as  leader,  of  whom  we  spoke  more  fully  in  Chapter  IX.  As  the 
movement  extended  and  the  Separatists  were  persecuted  in 
England,  many  of  them  found  asylum  in  Holland.  The  con- 
dition of  things  had  changed.*  There  the  English  Separatists 
came  under  the  influence  of  Anabaptists,  or  Mennonites,  as  the 

*  The  influence  of  Holland  has  recently  been  emphasized  in  a  very  able 
work  by  Douglas  Campbell,  "  The  Puritan  in  Holland,  England,  and  Amer- 
ica."   On  the  subject  in  hand,  see  vol.  ii.,  pp.  177  et  seq. 

317 


318 


CORNER-STONES  OF  FAITH 


Anabaptists  in  Holland  were  then  called  from  their  leader,  Simon 
Menno.  As  a  result  they  became  Baptists,  and  some  of  these 
returned  to  their  native  land  and  formed  the  first  Baptist  church 
in  London  in  1611,  with  the  Rev.  Thomas  Helwys  as  pastor,  who, 
with  the  others,  had  been  baptized  in  Holland  by  the  Rev.  John 
Smyth.     They  were  called  General  Baptists,  because  of  their  be- 


Joliii  B 
Pastor  of  Baptist  congi-egatiou,  Bedford,  Euglaud  (it;.")5-G()  aud  1672-88). 


lief  that  the  grace  of  God  was  for  all  mankind  through  the  merits 
of  Christ.  They  were  Arminians  in  theology.  At  the  outset  the 
mode  of  baptism  was  not  so  strenuously  insisted  upon  as  was  the 
opposition  to  infant  baptism.  The  above  does  not,  of  course, 
give  a  complete  account  of  Baptist  origins,  but  some  of  the  steps 
leading  up  to  the  formation  of  the  first  Baptist  church  in  Eng- 
land.    Dr.  Lorimer  remarks :  ''  Our  people  maintain,  in  view  of 


THE  BAPTISTS 


319 


all  the  facts  tlins  far  attainable,  that  they  are  the  children  of  the 
Anabaptists  and  the  grandchildren  of  the  Waldenses ;  and,  with- 
out claiming  any  succession  of  churches  or  asserting  that  all  the 
Waldenses  preserved  inviolate  their  earlier  creeds,  they  assign 
the  date  of  their  birth  to  a  period  '  whereof,'  in  the  language  of 
common  law,  '  the  memory  of  man  runneth  not  to  the  contrary.' 
They  concede  that  they  may  not  have  let  their  light  shine  in  one 


Bedford  Jail. 
Wliere  Btmyan  was  imprisoned  (1660-72),  and  wliere  lie  wrote  "  Tlie  Pilgrim's 

Progress." 

continuous,  steady,  unbroken  stream  through  all  the  centuries ; 
but  they  are  sure  that  it  has  shed  intermittent  rays  like  those  that 
flash  from  a  revolving  light  over  the  ocean's  vast  expanse,  now 
penetrating  the  darkness,  then  fading  for  a  moment  into  the 
night,  only,  how^ever,  and  forever,  to  return  again."* 

*  George  C.  Lorimer, " The  Baptists  in  History,"  p.  50. 


Jiunyan's  Monument,  Bedford,  England. 

Erected  in  1874  by  the  Duke  of  Bedford.  Tlie  statue  is  of  bronze,  ten  feet  liigh, 
cast  of  cannon  and  bells  brought  from  China.  The  figure  is  from  a  painting  by 
Sadler.    Boehm,  sculptor. 


THE  BAPTISTS  321 

The  first  Particular  or  Calvinistic  Baptist  churoh  was  estab- 
lished in  England  in  1633. 

But,  coming  over  to  America,  the  honor  of  beginning  the  Bap- 
tist churches  belongs  to  Roger  Williams,  although  there  were 
those  with  Baptist  views  here  before  him,  and,  in  fact,  when  he 
came  he  was  not  a  Baptist,  but  a  Separatist.  His  pronounced 
views  and  fearless  advocacy  of  them  in  the  Massachusetts  Colony 
soon  got  him  into  trouble.  The  story  of  his  banishment  in  1635 
is  too  familiar  to  need  recital  here.  It  has  been  the  occasion  of 
much  discussion  and  controversy— with  denunciation,  sarcasm, 
and  ridicule  on  one  side,  and  countercharge,  resentment,  and 
palliation  on  the  other.  But  we  will  let  the  bones  of  the  out- 
spoken and  not  over-discreet  Williams  rest  under  the  old  apple- 
tree  where  they  were  buried,  and  tlie  ashes  of  our  stern  and 
prudent  Puritan  forefathers  remain  undisturbed  in  their  last 
resting-place.  It  was  when  Roger  Williams  was  baptized  by 
Ezekiel  Holliman,  and  he  in  turn  baptized  Holliman  and  eleven 
others,  in  1639,  that  the  first  Baptist  churfli  in  this  country  was 
formed.  Williams's  connection  with  it  was  brief.  Questions 
arose  in  his  mind  as  to  the  validit}^  of  his  baptism,  and  he  left 
the  church  and  became  a  "  Seeker."  Whether  the  church  itself 
had  continuous  existence  is  a  matter  of  dispute.  Another  church 
was  organized  in  Newport,  R.  I.,  in  1644,  whicli  lays  claim  to 
being  the  oldest  Baptist  church  in  America.  It  is  thus  seen  that 
the  Baptists  in  America  have  no  direct  historical  connection  with 
those  in  the  old  countr3\  Roger  Williams  and  his  followers  es- 
tablished a  colony  in  Rhode  Island  where  religious  toleration 
was  fully  granted.  Baptists  are  wont  to  m.ake  much  of  their 
early  teaching  and  practice  of  religious  freedom.  There  was 
found  a  considerable  following  of  the  Baptist  views,— the  first 
president  of  Harvard  College,  Henry  Dunster,  was  a  Baptist,— 
but  their  spread  was  amid  great  persecution.  *' Massaphusetts 
banished  and  whipped  tliem.  New  York  fined,  imprisoned,  and 
banished  them.  Virginia  cast  them  into  i)rison  for  preaching  the 
gospel  and  even  for  hearing  it.    The  first  church  established  in 


322 


CORNER-STONES   OF   FAITH 


Maine  was  so  harried  by  violence,  fines,  and  imprisonments  that 
it  was  broken  up.  Milder  treatment  was  experienced  in  some 
of  the  colonies,  notably  in  Pennsylvania,  Maryland,  and  South 
Carolina ;  and  in  the  latter  State  Baptists  increased  rapidly."  * 
Up  to  the  time  of  the  Revolution  the  Baptists  were  not  very 
numerous  in  the  colonies ;  but  from  that  time  on,  and  especially 
after  religious  liberty  was  granted,  their  growth  was  marked  and 


Landing  of  K()ij:(>r  Williams  at  Providence  (1636). 


rapid.  Associations  of  churches  were  formed  in  different  locali- 
ties as  the  churches  multii)lied,  but  a  general  organization  was  not 
made  until  1814.  In  that  year  was  organized  the  General  Con- 
vention, primarily  for  the  purpose  of  carrying  on  foreign  mis- 
sionary work,  brought  about  by  the  change  of  views  of  Judson 
and  Rice,  who  had  been  sent  out  by  the  American  Board  of  Com- 

*  ''Concise  Dictionary  of  Religions  Knowledge,"  article  "Baptists." 


THE  BAPTISTS  323 

missioners  for  Foreign  Missions  (Congregational).  On  the  voy- 
age to  India,  by  private  study,  they  adopted  Baptist  principles, 
and  were  baptized  by  Ward  on  their  arrival  there.  The  result 
of  their  letters  and  a  visit  of  Rice  to  this  country  was  the  com- 
ing together  of  the  General  Convention.  This  gave  more  unity 
and  impetus  to  the  Baptist  cause.  The  convention  met  there- 
after every  three  years,  and  is  therefore  known  as  the  Triennial 
Convention.  The  attention  of  the  convention  was  very  early 
directed  to  the  need  of  a  better-educated  ministry,  for  in  many 
places  there  were  uneducated  and  unsalaried  ministers.  The 
success  of  such  men  in  arousing  the  feelings  and  creating  an 
excitement  gave  them  a  prestige  in  certain  quarters.  The  bet- 
ter carrying  on  of  the  work  of  the  denomination  brought  about 
the  formation  of  State  conventions  at  different  times  as  they 
could  be  effected ;  and  these,  with  the  general  body,,  made  wise 
provision  for  an  educated  ministry  and  the  diffusion  of  know- 
ledge. Brown  University  had  been  estal)lished,  but  Hamilton 
College  and  Colunil)ian  College  and  other  institutions  were  a  re- 
sult of  the  new  movement.  The  Baptist  family  was  not  without 
its  dissensions  and  divisions,  which  will  be  mentioned  later. 

2.  Organization.— The  government  of  the  Baptist  churches 
is  of  the  Independent  or  Congregational  type.  Each  local  con- 
gregation governs  its  own  affairs.  In  this  respect  they  are 
identical  with  the  Congregationalists,  Disciples,  and  Christians. 
They  have  associations,  conventions,  and  congresses,  but  simply 
for  fellowship  and  discussion,  and  without  ecclesiastical  authority. 
Councils  ordain  and  install  ministers,  and  recognize  new  churches. 
While  each  congregation  is  independent  in  its  action,  they  are 
bound  together  by  these  fellowshipping  bodies,  which  are  com- 
posed of  pastors  and  delegates  from  the  churches.  The  denomi- 
nation acts  as  one  body  in  missionary,  educational,  and  like 
enterprises,  through  organized  boards  and  conventions.  Each 
church  has  its  pastor  and  deacons,  who  have  charge  of  the 
spiritual  affairs  of  the  church,  and  its  board  of  trustees,  who 
have  charge  of  the  property,  all  subject  to  the  action  of  the 


324 


CORNER-STONES  OF  FAITH 


church.     Members  are  received  and  dismissed  by  vote  of  the 
local  church.     It  is  a  simple  democracy. 

3.  Teaching.— The  teaching  of  the  Baptists  maybe  charac- 
terized in  the  main  as  a  somewhat  liberal  Calvinism.  There 
being  no  centralized  anthority,  the  Baptists  have  no  formally 
adopted  creed  or  confession  for  the  denomination.     Each  church 


-    nt. 


First  Baptist  Church,  Provideuee,  R.  1. 
Founded  by  Roger  Williams. 


is  at  liberty  to  formulate  or  adopt  its  own  articles  of  belief— a 
liberty  that  is  not  abused ;  but  evangelical,  and,  for  the  most 
part,  Calvinistic  teachings  are  followed.  They  accept  the  Bible 
as  the  only  infallible  rule  of  faith  and  practice.  The  point  of 
departure  in  tlieir  teaching  is  that  only  believers  are  to  be  bap- 
tized, and  that  baptism  is  the  immersion  of  the  believer  in  water. 


THE   BAPTISTS  325 

Baptists  claim  as  their  distinctive  feature  that  the  church  of 
Christ  is  a  spiritual  body  consisting  only  of  such  as  have  given 
creditable  evidence  of  regeneration  and  liave  been  baptized  on 
profession  of  faith.  This  regenerate  membership,  and  not  the 
rejection  of  infant  baptism  or  the  mode  of  baptism,  it  is  insisted, 
is  the  most  fundamental  teaching  with  them ;  and  yet,  when 
plans  of  union  are  on  foot,  it  is  the  matter  of  immersion  that  is 
urged.  This  must  still  serve  in  large  measure  to  characterize 
them.  For  the  most  part,  they  limit  their  fellowship  in  the 
celebration  of  the  Lord's  Supper  to  those  who  have  been  baj)- 
tized,  i.e.,  immersed.  Not  a  few  are  opposed  to  this  ''  close  com- 
munion." The  essential  elements  of  a  Baptist  church  are  thus 
set  forth :  ''  The  Bible  for  its  creed ;  believers  who  have  been 
duly  baptized  (immersed)  on  their  personal  profession  for  its 
members ;  democracy,  clergy  and  laity  exercising  equal  riglits, 
for  its  government ;  and  an  upright  life,  full  of  good  works  to- 
ward all  men,  for  its  ritual  and  vindication."  * 

4.  Worship. — The  worship  of  the  Baptist  churches  is  non- 
liturgical,  resembling  that  of  the  Congregationalists,  the  Presby- 
terians, and  others.  They  observe  the  tW'O  ordinances,  baptism 
and  the  Lord's  Supper.  Mid-week  prayer  services  are  held  by 
them.  Members  from  other  churches  are  not  received  if  they 
have  not  been  immersed,  unless  they  submit  to  that  ordinance. 
As  has  been  intimated  before,  the  Baptists  carry  on  a  large  and 
important  missionary  and  educational  work  at  home  and  abroad. 
The  foreign  missionary  work  is  under  the  direction  of  the  Ameri- 
can Baptist  Missionar}^  Union,  which  was  organized  in  18-1:5 
after  the  withdrawal  of  the  Southern  Convention.  They  have 
missions  in  Burma,  India,  China,  Japan,  Africa,  and  elsewhere. 
The  home  missionary  work  is  carried  on  by  the  American 
Baptist  Home  Mission  Society.  The  Education  Society  was  or- 
ganized in  1888.  The  Baptists  have  a  number  of  large  and  im- 
portant educational  institutions  more  or  less  closely  connected 
with  them,  among  them  Brown  University,  the  University  of  Chi- 
*  Lorimer,  "The  Baptists  iu  History,"  p.  78. 


Roger  Williams  Monument,  Providence,  E.  I. 

Erected  1877.  Is  twenty-seven  feet  bijfb,  crowned  by  a  statue  seven  uud  one-balf 
feet  in  ]iei.ii:bt.  As  no  genuine  portrait  of  Roger  Williaius  exists,  tbis  likeness  is 
purely  ideal. 


THE  BAPTISTS 


327 


cago,  Colgate  University,  the  Uni\'ersity  of  Rochester,  Crozier 
Theological  Seminary,  and  Newton  Theological  Institution.  The 
American  Baptist  Publication  Society,  located  in  Philadel})hia, 
is  among  the  largest  puhlishing-houses  in  the  country.  While 
the  young  people  of  many  of  their  churches  are  connected  with 


Rev.  Adoiiiram  Jiidson,  D.D.  (178S-1850). 
First  American  Foreign  Missionary. 


the  Christian  Endeavor  movement,  there  has  ))een  formed  the 
Baptist  Young  People's  Union,  to  which  a  large  number  belong. 
In  1844  there  occurred  a  split  in  the  Baptist  denomination 
growing  out  of  the  antislavery  agitation,  and  the  convention  of 
Southern  Baptists  was  formed  in  May,  1845.     These  churches 


THE  BAPTISTS 


329 


of  the  South  are  identical  in  organization,  teaching,  and  worship 
with  the  churches  of  the  North.  They  carry  on  their  missionary 
work  through  their  General 
Convention.  Their  most  in- 
teresting foreign  work  is  that 
in  Cuba,  but  besides  this  they 
have  other  important  enter- 
prises. 

Another  body,  and  numer- 
ically the  largest  of  the  Regu- 
lar Baptists,  is  the  Colored 
Baptists.  Before  emancipa- 
tion they  had  some  churches 
of  their  own,  going  as  far 
back  as  the  formation  of 
the  First  African  Baptist 
Church  of  Savannah,Ga.,  in 
1788.  But  it  was  after  their 
freedom  that  they  became  in- 
dependent and  their  remark- 
able growth  began.  In  teach- 
ing and  polity  they  are  the 
same  as  the  above  ;  but  their 

worship  is  more  demonstrative,  especially  among  the  ignorant. 
They  carry  on  a  missionary  work  in  Africa.  Their  missionary 
and  educational  work  is  done  through  the  National  Baptist  Con- 
vention, a  recently  consolidated  body  with  three  departments. 

Besides  the  above  Regular  Baptists,  the  following  separate 
bodies  should  be  mentioned : 

The  Freewill  Baptists,  or,  as  they  prefer,  the  Free  Baptists, 

*  This  memorial  tablet  and  bas-relief  portrait  of  Oliver  Holden,  composer 
of  ''Coronation,"  first  sung  in  1793,  was  erected  by  the  Unitarian  Society  and 
placed  in  the  old  parish  church  at  Shirley,  Mass.,  of  which  at  one  time  he 
was  connected.  He  was  one  of  the  first  to  organize  the  Baptist  church  in 
Charlestown,  Mass.,  and  "gave  the  land  for  a  meeting-house."     He  was  the 


Oliver  Holden. 
Composer  of  "  Coronation. 


330 


CORNER-STONES  OF  FAITH 


date  from  1780,  when  their  first  church  was  formed  in  New  Dur- 
ham, N.  H,,  by  Benjamin  Randall,  who  was  formerly  a  Congre- 


Saiiuul  F.  .Smith. 
Author  of  "  My  country!  'tis  of  tlioe." 

Rationalist.     They  are  Congregational  in  government,  hold  to 
baptism  by  immersion,  and  are  Arminian  in  theology,  teaching 

author  of  some  of  our  best  church  hymns  and  tunes  ;  the  following  is  found  in 
many  of  the  hymnals  of  the  present  day : 

"  They  who  seek  the  throne  of  grsice. 
Find  that  throne  in  every  place  ; 
If  w^e  live  a  life  of  prayer, 
God  is  present  everywhere. 

"In  our  sickness  or  our  health, 
In  our  want  or  in  our  wealth, 
If  we  look  to  God  in  prayer, 
God  is  present  everywhere." 


THE  BAPTISTS  331 

a  general  atonement  and  the  free  will  of  man  to  accept  or  reject 
Christ.  The  separation  occurred  when  more  rigid  Calvinistic 
views  were  held  than  now.  The  Freewill  Baptists  are  "open- 
communionists."  Their  first  General  Conference  convened  in 
1827;  they  also  have  yearly  and  quarterly  conferences,  which 
have  advisory  and  admonitory  powers.  In  1841  they  were  joined 
by  the  Free-communion  Baptists  of  New  York.  They  sustain  a 
vigorous  mission  work  in  India,  besides  other  work.  Hillsdale 
College  in  Michigan  and  Bates  College  in  Maine,  connected  Tvith 
which  is  Cobb  Divinity  School,  are  their  leading  institutions. 

The  Original  Freewill  Baptists,  found  in  North  and  South 
Carolina,  are  in  substantial  agreement  with  the  foregoing.  They 
are  Arminian  Baptists.  The  observance  of  the  communion 
and  the  washing  of  the  saints'  feet  are  usually  held  by  them 
quarterly. 

The  Seventh-day  Baptists,  at  first  called  Sabbatarian  Bap- 
tists, date  back  to  1671,  when  their  first  church  was  established 
in  Newport,  R.  I.,  by  Stephen  Mumf  ord.  Their  General  Conference 
was  formed  in  1806.  It  has  the  right  to  exclude  churches  out  of 
harmony,  but  the  government  of  the  church  in  the  main  is  Con- 
gregational. The  conference  appoints  boards  for  the  administra- 
tion of  the  work  of  the  denomination.  Their  distinctive  teaching 
is  that  the  seventh  day  of  the  week,  and  not  the  first,  should 
be  observed  as  the  Sabbath.  They  carry  on  some  missionary 
work.  Their  leading  institution  and  headquarters  are  at  Alfred 
Center,  N.  Y. 

The  General  Baptists  are  another  body  in  essential  agree- 
ment with  the  Freewill  Baptists.  They  are  found  principally  in 
Indiana,  Illinois,  Kentucky,  and  Missouri.  Their  first  organiza- 
tion in  that  region  was  in  1824,  but  there  had  been  General  Bap- 
tists in  England  and  in  New  England  and  in  the  South. 

The  Anti-mission  Baptists,  also  called  Primitive  or  Old  School 
Baptists,  used  to  be  known  as  "  Hard-shell  Baptists."  They  sepa- 
rated from  the  Regular  Baptists  early  in  this  century.  They  hold 
hyper-Calvinistic  doctrines,  and  are  opposed  to  missions,  Sunday- 
schools,  and  all  '^contrivances  which  seem  to  make  the  salvation 


332  CORNER-STONES   OF   FAITH 

of  men  depend  on  human  effort."  They  are  found  ahnost  ex- 
chisively  in  the  Southern  States  and  chiefly  in  the  country 
regions. 

The  Six-principle  Baptists  had  their  origin  among  the  early 
members  of  the  church  at  Newport,  R.  I.,  wlio  adopted  the  six 
principles  found  in  Hebrews  vi.  1,  2,  viz. :  repentance  from  dead 
works,  faith  toward  God,  baptism,  hiying  on  of  hands,  resuiTcc- 
tion  from  the  dead,  eternal  judgment.  A  small  remnant,  less 
than  a  thousand,  now  exist.  They  are  found,  for  the  most  part, 
in  Rhode  Island. 

The  Separate  Baptists,  fonnerly  more  numerous  and  impor- 
tant than  at  present,  are  found  only  in  Indiana.  Tliey  arose 
durhig  the  preacliing  of  Whitcfield  in  the  last  century.  They 
believe  in  a  general  atonement  and  are  free-comnuinioiiists. 

The  United  Baptists  are  what  are  left  of  the  union  of  the 
Separate  and  Regular  Baptists  about  a  century  ago.  Their 
teaching  is  a  moderate  Calvinism.  They  l)elieve  that  feet-wash- 
ing ought  to  be  practised  by  all  ba})tized  believers.  They  are 
close-C(mimuni()n  Baptists. 

The  Baptis'i^  Ciiurc^ii  of  Christ  is  another  moderate  Calvinistic 
and  small  body  dating  back  to  the  beginning  of  this  century. 
They  teach  a  general  atonement,  and  they  believe  that  washing 
of  believers'  feet,  as  wtdl  as  ba])tism  and  the  Loi-d's  Supj)er,  are 
to  be  observed  until  Christ's  secoiul  coming.  The  majority  are 
found  in  Tennessee. 

The  Old  Two-seed-ix-the-8i»irit  Predestixarian  Baptists 
are  an  obscure  body  found  mostly  in  the  Southwest.  They  be- 
lieve in  "two  seeds"— one  im})lanted  in  man  at  the  fall,  which  is 
the  seed  of  death,  the  other  given  by  the  Holy  Spirit  to  those 
who  are  called.  There  are  various  differences  anu)ng  them  and 
some  variations  in  tlieir  name. 

The  student  is  referred  to  the  following  works  on  the  Baptists : 
''  History  of  the  Baptist  Churches  in  the  United  States,"  Pro- 
fessor A.  H.  Newman  (American  Church  Historv  Series,  with  an 


THE  BAPTISTS  333 

excellent  bibliography.  New  York,  Christian  Literature  Com- 
pany, 1894). 

"  History  of  the  Baptists  of  New  England,"  Backus. 

"  History  of  the  Baptists,"  Dr.  Thomas  Armitage  (New  York, 
1887). 

'^  A  Short  History  of  the  Baptists,"  Henry  C.  Vedder  (Pliila- 
delphia,  1892). 

Article  by  the  same  in  "  Concise  Dictionary  of  Religious  Know- 
ledge." 

"  The  Baptists  in  Histor}^,"  G.  C.  Lorimer  (Boston,  Silver,  Bur- 
dett  &  Co.,  1893). 

"  History  of  the  Freewill  Baptists,"  Stewart. 

For  statistics  see  Appendix. 


Calvary  Baptist  Cluircli,  Fifty-seventli  Street  and  Sixth  Avenue,  Xew  York. 
Organized  1846.    Present  edifice  erected  in  1883. 


WHY  AM  I  A  BAPTIST? 

BY  THE   REV.  ROBERT   STUART   MAC  ARTHUR,  D.D., 

Pastor  of  Calvary  Baptist  Church,  New  York  City 

THE  question,  "  Why  am  I  a  Baptist  ?  ■'  I  should  answer  by  say- 
ing til  at  it  is  because  I  believe  that  Baptist  doctrines  are  the 
doctrines  of  the  New  Testament  as  interpreted  alike  by  the  high- 
est scholarship  and  by  the  understanding  of  unlearned  but  devout 
readers ;  and,  furthermore,  because  these  doctrines  are  in  many 
respects  in  harmony  with  the  views  adopted  by  the  best  thought 
of  to-day,  whether  in  the  churches  or  without.  If  one  were  asked 
to  state  the  fundamental  idea  of  the  Baptists,  he  might  give  it  as 
this :  personal  faith  in  the  Lord  Jesus  alone  saves  the  soul ;  or, 
stating  the  thought  negatively  in  its  relation  to  baptism,  baptism 
will  not  make  a  man  a  Christian.  He  might  also  enlarge  the 
thought  by  saying,  obedience  to  the  will  of  Christ  as  expressed 
in  the  inspired  Scriptures,  including  personal  faith  in  Christ  as 
the  ground  of  salvation,  baptism  into  the  name  of  the  Trinity  as 
the  profession  of  that  faith,  and  loyalty  to  Christ  in  all  other 
things  which  He  has  commanded.  A  Christian  should,  of  course, 
be  baptized,  as  a  soldier  should  put  on  a  uniform ;  but  as  it  is 
not  putting  on  the  uniform  which  makes  a  man  a  soldier,  so  it  is 
not  baptism  that  makes  a  man  a  Christian.  The  man  puts  on 
the  uniform  because  he  is  already  a  soldier ;  and  so  a  man  should 
be  baptized  when  he  has  become  a  Christian.  A  true  church, 
therefore,  consists  of  truly  regenerated  persons  who  have  been 
baptized  on  the  profession  of  their  faith.     Thus  Baptists  refuse 

335 


336 


CORNER-STONES  OF  FAITH 


to  give  baptism  to  unconscious  infants.  They  baptize  only  those 
whom  they  believe  to  have  already  become  Christians— only  those 
who  show  evidence  of  having  met  with  an  internal  spiritual 
change. 

Till  a  recent  date  the  idea  that  baptism  will  not  make  one  a 
Christian  was  distinctively  a  Baptist  doctrine.    In  the  middle 

ages  all  but  Baptists 
held  the  doctrine  of 
baptismal  regenera- 
tion. If  one  had  been 
baptized  it  was  as- 
sumed by  most  church- 
men that  he  had  been 
made  a  Christian,  and, 
without  any  demand 
for  evidence  that  he 
was  changed  in  char- 
acter, he  was  admitted 
to  all  the  rights  of  the 
church.  This  is  true, 
for  the  most  part, 
among  the  Roman 
Catholics,  Episcopali- 
ans, and  Lutherans  of 
to-day,  and  to  some  de- 
gree even  among  those 
who  claim  to  be  more 
evangelical.  All  who 
were  baptized  in  infancy  are  considered  to  be  Christians,  though 
they  show  no  evidence  whatever  of  an  internal  spiritual  change. 
The  rapid  growth  of  Baptist  churches  in  modern  times  results 
from  a  more  general  discarding  of  the  doctrine  that  baptism  will 
make  a  man  a  Christian.  Evangelical  revivals,  like  those  of  the 
days  of  Edwards  and  Whiteiield,  or  like  those  which  foUow  Mr. 
Moody's  preaching,  add  greatl}^  to  Baptists'  numbers.      When 


Kcv.  Kobert  Htuart  MacArtliur,  J).l). 


WHY  AM   I  A  BAPTIST?  337 

Mr.  Moody  says  that  baptism  will  not  make  a  man  a  Christian, 
that  no  man  is  a  Christian  till  he  has  truly  repented  of  his  sins 
and  exercised  personal  faith  in  Jesus  Christ,  people  immediately 
ask,  "  Why,  then,  should  infants  be  baptized  ?" 

Baptists  adopt  the  principle  that  as  no  man  puts  on  the 
military  uniform  till  he  has  already  enlisted  as  a  sohlier,  so  no 
one  should  be  baptized  till  he  has  already  repented  and  believed 
and  become  a  CMstian. 


THE    NEW    TESTAMENT   PRINCIPLE 

Now,  the  Baptist  principle  is  the  New  Testament  prin<?iple. 
When  certain  Pharisees  asked  John  the  Baptist  to  baptize  them, 
he  told  them  they  must  bring  forth  fruits  meet  for  repentance 
—that  baptizing  them  would  not  make  them  holy  men ;  that  they 
must  first  give  evidence  of  repentance  and  then  they  could  be 
baptized.  First  belief,  then  baptism,  and  then  the  Lord's  Supper. 
This  is  the  New  Testament  order,  and  this  is  the  order  of  the 
Baptist  churches  still.  This  Baptist  idea  that  baptism  will  not 
make  a  man  a  Christian,  that  it  is  unreasonable  to  baptize  him 
till  he  has  already  met  with  a  change  of  heart,  commands  the 
approval  of  all  sensible  men  outside  of  the  church,  and  it  is  being 
rapidly  adopted  by  all  the  more  evangelical  religious  bodies. 
These  churches  must  make  more  of  infant  baptism,  or  less. 

There  is  absolutely  no  place  for  infant  baptism  in  an  evangel- 
ical system  of  theology.  Those  wdio  believe  in  baptismal  regen- 
eration are  logical  though  unscriptural ;  those  who  do  not  so 
believe  and  who  practise  infant  baptism  are  both  illogical  and 
unscriptural.  Many  evangelical  churches  are  beginning  to  real- 
ize their  inconsistency.  Not  near  so  many  infants  are  baptized 
among  the  Presbyterians,  Congregationalists,  and  Methodists 
as  among  the  Roman  Catholics,  Episcopalians,  and  Lutherans. 
Why  is  this  f  It  is  because,  while  the  last-named  churches  still 
adhere  to  the  doctrine  of  baptismal  regeneration,  the  former,  for 
the  most  part,  have  abandoned  it,  and  they  are  coming  more  and 


338  CORNEE-STONES  OF  FAITH 

more  to  see  that  if  baptism  will  not  make  a  child  a  Christian, 
there  is  no  reason  for  baptizing  the  child. 


AUTHORITIES   AGAINST   INFANT   BAPTISM 

I  nnhesitatingly  assert  that  there  is  not  in  the  New  Testament 
a  single  command  for  or  example  of  infant  baptism.  If  there 
were,  it  could  easily  be  found,  but  no  one  yet  has  made  this  dis- 
covery. How  can  men  who  adopt  the  famous  dictum  of  Chilling- 
worth,  '^  The  Bible,  and  the  Bi1)le  only,  the  religion  of  Protes- 
tants,'' practise  infant  baptism  ?  In  so  doing  they  at  once  depart 
from  their  fundamental  principle ;  they  cannot  successfully 
antagonize  the  "  churchianity  "  and  traditionalism  of  the  Church 
of  Rome.  Secular  common  sense  and  the  evangelical  religious 
thought  of  to-day  are  in  this  respect  in  harmony  with  the  New 
Testament.  The  scholarship  of  the  world  is  in  agreement  with 
this  view.  Many  more  authorities  miglit  be  cited,  but  the  follow- 
ing are  sufficient : 

Luther  says :  "  It  cannot  be  proved  by  the  sacred  Scriptures 
that  infant  baptism  was  instituted  by  Christ  or  begun  by  the 
first  Christians  after  the  apostles."  * 

Neander  says:  "Baptism  was  administered  at  first  only  to 
adults,  as  men  were  accustomed  to  conceive  of  hapfisiu  mid  fa  if  h 
as  strictly  connected.  We  have  all  reason  for  not  deriving  infant 
baptism  from  apostolic  institution."  f 

Professor  Lange  says :  "  All  attempts  to  make  out  infant  bap- 
tism from  the  New  Testament  fail.  It  is  totally  opi)osed  to  the 
spirit  of  the  apostolic  age  and  to  the  fundamental  principles  of 
the  New  Testament."  f 

Dr.  Hanna  says :  "  Scripture  knows  nothing  of  the  baptism  of 
infants."  § 

*  "Vanity  of  Infant  Baptism,"  Part  II.,  p.  8. 

t  "Church  History,"  vol.  i.,  p.  311 ;  ''Plant  and  Train,"  vol.  i.,  p.  222. 

t  "Infant  Baptism,"  p.  101. 

§  "North  British  Review,"  August,  1852. 


M    !  S!X!  p  t-     S^  .—    .. — II 3  3  1 


SB  ilEll^SS^ppff'Hpi-fetUffl 


Adoniram  Judsou  Memorial  Cluireh,  Washington  J^iinave, 
Orgaiiized  September,  1838, 


Siinare,  New  York. 


340  CORNER-STONES   OF   FAITH 

TertuUian  is  the  first  who  mentions  the  custom,  and  he  opposes 
it.  This  was  at  the  close  of  the  second  century,  or  about  a.d.  200. 
His  opposition  to  it  proves  two  things :  fii'st,  that  it  was  in  occa- 
sional use,  at  least;  second,  that  it  was  of  recent  origin,  since 
had  it  been  long  used  some  earlier  record  of  it  could  be  found.* 

''All  students  of  ecclesiastical  history  know  that  at  an  early 
period  corruptions  perverted  Christian  faith  and  practice. 
Among  these,  one  of  the  earliest  Avas  that  of  an  undue  efficacy 
attributed  to  baptism.  Its  sanctity  was  so  exalted  that  it  was 
believed  to  have  power  to  wash  away  sins  and  cleanse  the  soul 
for  heaven.  By  it  the  sick  were  supposed  to  be  prepared  for 
death,  and  salvation  made  more  certain  b}^  its  efficacy.  Anxious 
parents,  therefore,  desired  their  dying  children  to  be  thus  pre- 
pared—'washed  in  the  laver  of  regeneration,'  as  it  was  termed 
—that  they  might  be  sure  of  salvation.  And  here  came  in  that 
peridcious  error  of  'baptismal  regeneraticm,'  which  gave  rise  to 
infant  baptism,  and  which  has  thi-ough  all  these  ages  clung  with 
more  or  less  pertinacity  to  the  clergy  and  laity  of  all  churches 
which  have  practised  it.-'  t 

Professor  Lange's  words  are  wciglity,  and  should  be  carefully 
pondered  by  Protestant  defenders  of  this  papal  emanation.  He 
says  :  "Would  the  Protestant  Church  fulfil  and  attain  to  its  final 
destiny,  the  baptism  of  new-born  children  must  of  necessity  be 
abolished.  It  has  sunk  down  to  a  mere  formality,  without  any 
meaning  for  the  child."  | 


BAl'TISM   NOT   NECESSARY    TO    SALVATION 

Another  statement  of  the  Baptist  principle  is  this :  baptism  is 
not  necessary  to  salvation.  The  assertion  sometimes  made  that 
Baptists  hold  that  no  man  can  be  saved  unless  he  is  baptized 
is  the  falsest,  absurdest,  most  idiotic  declaration  that  ever  was 

*  Neander,  "Church  History,"  vol.  i.,  p.  311. 

t  Dr.  Edward  S.  Hiscox.  t  "History  of  Protestantism,"  p.  34. 


WHY   AM   I   A  BAPTIST?  341 

made  in  ecclesiastical  controversy.  It  is  difficult  to  speak  with 
courtesy  of  sucli  ignorance  or  malice.  The  very  reason  why 
Baptists  practise  baptism  and  not  some  substitute  for  it,  such  as 
pouring  or  sprinkling,  is  the  fact  that  they  hold  that  baptism  is 
in  no  w^ay  essential  to  salvation.  The  history  of  the  matter  is 
this :  the  baptism  of  the  apostolic  churches  was  immersion,  if  the 
tautology  of  the  expression  may  be  permitted.  So  say  Luther, 
Calvin,  and  Wesley ;  so  say  all  standard  church  historians,  as  Dr. 
Philip  Schaff,  Dean  Stanley,  Neander,  Hase,  Guericke,  and  Kurtz. 
On  this  point  there  is  absolutely  no  difference  of  opinion  among 
specialists  in  church  history.  No  writer  worthy  of  being  classed 
with  the  historians  named  w^ould  dissent  from  their  position. 
There  is  no  proof  that  sprinkling  was  ever  practised  before  the 
middle  of  the  third  century.  Take  the  following  among  many 
other  learned  witnesses  to  the  meaning  of  baptism  : 

Grimm's  "  Lexicon  of  the  New  Testament,"  which  in  Europe 
and  America  stands  confessedly  at  the  head  of  Greek  lexicog- 
raphy, as  translated  and  edited  by  Professor  Thayer,  of  Harvard 
University,  thus  defines  haptizo:  •' (1)  To  dip  repeatedly;  to  im- 
merse, submerge.  (2)  To  cleanse  by  dipping  or  submerging.  (3) 
To  overwhelm.  In  the  New  Testament  it  is  used  particidarly 
of  the  rite  of  sacred  ablution,  first  instituted  by  Jolm  the  Bap- 
tist, afterward  by  Christ's  command  received  by  Christians  and 
adjusted  to  the  contents  and  nature  of  their  religion,  viz.,  an  im- 
mersion in  water,  performed  as  a  sign  of  the  removal  of  sin,  and 
administered  to  those  who,  impelled  by  a  desire  for  salvation, 
sought  admission  to  the  benefits  of  the  Messiah's  kingdom.  With 
eis  to  mark  the  element  into  which  the  immersion  is  made ;  en 
with  the  dative  of  the  thing  in  which  one  is  immersed." 

Professor  Moses  Stuart,  one  of  the  ablest  scholars  America  has 
produced,  declared:  ^^ Baptizo  means  to  dip,  plunge,  or  immerse 
into  any  liquid.  ^Vll  lexicographers  and  critics  of  any  note  are 
agreed  in  this."  * 

"  The  Greek  language,"  as  Dr.  Hiscox  has  said,  '^  is  rich  in 

•Essay  on  Baptism,"  p.  51 ;  ''Biblical  Repository"  (1833),  p.  298. 


if    a 


342  CORNER-STONES   OF   FAITH 

terms  for  tlie  expression  of  all  positive  ideas  and  all  varying 
shades  of  thought.  Why,  then,  did  our  Lord  in  commanding, 
and  His  apostles  in  transmitting  His  command  to  posterity,  use 
always  and  onhj  that  one  word  haptizo  to  describe  the  action,  and 
that  one  word  hapfisnui  to  describe  the  ordinance  to  which  He 
intended  all  His  followers  to  submit  ?  The  word  louo  means  to 
wash  the  body,  and  nipto  to  wash  parts  of  the  body ;  but  these 
words  are  not  used,  because  washing  is  not  what  Christ  meant. 
Banfizo  means  to  spHuTxle,  and  if  si)rinkling  were  baptism  this 
would  have  been  the  word  above  all  others  5  but  it  was  never  so 
used.  Keo  means  to  pour^  but  pouring  is  not  baptism,  and  so 
this  word  was  never  used  to  describe  the  ordinance.  KatJiarko 
means  to  purify,  but  is  not  used  for  the  ordinance.  The  facts  are 
clear  and  the  reasoning  conclusive." 

John  Calvin,  the  great  tlieologian,  scholar,  and  commentator, 
whom  Scaliger  pronounced  the  most  learned  man  in  Europe, 
says :  ''  From  the  words  of  John  (iii.  23)  it  ma}'  be  inferred  that 
baptism  was  adnunistered  by  John  and  Christ  by  plinKjiny  the 
whole  body  under  water."  * 

Luther,  the  great  German  Reformer,  snys :  "  The  term  ^  bap- 
tism' is  Greek:  in  Latin  it  may  be  translated  ruersio,  since  we 
immfrse  anything  into  water  that  the  wliole  uuiy  be  covered  with 
the  water."  f 

Melanchtliou,  the  most  scholarly  and  able  c()-la])orer  with 
Luther,  says :  "  Baptism  is  immersion  into  water,  with  tliis  admi- 
rable benediction."  X 

Adam  Clark,  the  great  Methodist  commentator,  says :  "  Allud- 
ing to  the  immersions  practised  in  the  case  of  adults,  wherein  the 
person  appeared  to  be  buried  under  the  water  as  Christ  was 
buried  in  the  heart  of  the  earth."  § 

Frederick  Meyer,  one  of  the  al)lest  and  most  accurate  exegetes 

*  Commentary  on  John  iii.  23. 
t  Works,  vol.  i.,  p.  71  (Wittenberg  edition,  1582). 
X  Melanchthon,  Catechism  (Wittenberg,  1580). 
^  Commentary  on  Colossians  ii.  12. 


WHY  AM   I  A  BAPTIST?  343 

of  the  present  age,  says:  ^^ Immersion,  which  the  word  in  classic 
Greek  and  in  the  New  Testament  ever  means."  * 

Dean  Alford  says  :  "  The  baptism  was  administered  by  the  wi- 
mersion  of  the  whole  person."  t 

Dr.  Schaff,  the  well-known  church  historian,  says :  "  Immersion, 
and  not  sprinkling,  was  unquestionably  the  original  form.  This 
is  shown  by  the  very  meaning  of  the  words  hapfizo,  hajjtisma,  and 
l)aptismoSj  used  to  designate  the  rite."  | 

Dean  Stanley,  the  distinguished  scholar  and  historian  of  the 
Oriental  Church,  says  :  "  The  practice  of  the  Eastern  Church,  and 
the  meaning  of  the  word,  leave  no  sufficient  ground  for  question 
that  the  original  form  of  baptism  was  complete  immersion  in  the 
deep  baptismal  waters."  § 

Professor  Fisher,  of  Yale  College,  the  accomplished  scholar 
and  historian,  says  of  the  apostolic  age :  ''  The  ordinary  mode  of 
baptism  was  by  immersion^  \\ 

John  Wesley,  the  celebrated  founder  of  Methodism,  says : 
'' '  Buried  with  Him,'  alluding  to  the  ancient  manner  of  baptizing 
by  immersion.^^  ^] 

Neander  says :  "  In  respect  to  the  form  of  baptism,  it  was,  in 
conformity  to  the  original  institution  and  the  original  import 
of  the  symbol,  performed  ])y  immersion,  as  a  sign  of  entire  bap- 
tism into  the  Holy  Spirit,  of  being  entirely  penetrated  with  the 
same."  ** 

Schaff  says :  "  Finally,  so  far  as  it  respects  the  mode  and  man- 
ner of  outward  baptizing,  there  can  be  no  doubt  that  immersion, 
and  not  sprinkling,  was  the  original  normal  form."  ft 

Pressense  says :  "  Baptism,  which  was  the  sign  of  admission 
into  the  church,  was  administered  by  immersion.     The  convert 

*  Commentary  on  Mark  vii.  4.  t  Greek  Testament,  Matt.  iii.  6. 

X  "History  of  the  Apostolic  Church,"  p.  488  (1851). 

$   "History  of  the  Eastern  Church,"  p.  34. 

II  "History  of  the  Christian  Church,"  p.  41. 

%  Note  on  Romans  vi.  4. 

**  "Church History,"  vol.  i.,  p.  .310  ;  also  "Plant  and  Train,"  vol.  i.,  p.  222. 

tt  ''History  of  the  Apostolic  Church,"  p.  488. 


344  CORNER-STONES  OF   FAITH 

was  i^lunged  beneath  the  water,  aud  as  he  rose  from  it  he  received 
the  laying  on  of  hands."  * 

Kurtz  says :  ''  Baptism  took  place  by  a  complete  inmiersiony  f 

In  regard  to  the  teaching  of  the  New  Testament  touching 
alike  the  subjects  and  the  act  of  baptism,  the  scholars  of  the 
world  are  practically  unanimous.  The  way  that  infant  baptism 
and  substitutes  for  baptism  came  to  be  practised  is  easily  stated. 
The  idea  had  erroneously  arisen  that  no  one  coidd  be  saved  with- 
out baptism ;  and  when  a,  man  was  converted  on  a  dying  bed 
when  too  sick  to  be  ba|)tized,— that  is,  immersed,— the  question 
arose  as  to  what  should  be  done.  The  idea  was  advanced  that  in 
such  a  case  of  necessity  it  would  suffice  to  pour  water  on  him. 
Thus  the  use  of  pouring  and  sprinkling  came  in  witli  the  unscrip- 
tural,  unreasonable,  and  dangerous  doctrine  that  baptism  was 
essential  to  salvation.  At  first  they  were  used  only  in  cases  of 
necessity.  In  the  Greek  Church  immersion  is  still  the  standard 
of  baptism.  It  continued  such  in  the  Roman  Catholic  Church 
for  over  a  thousand  years. 

Immersion  was  the  nsage  in  the  Church  of  England  down  to 
the  time  of  the  Reformation,  and  is  still  prescribed  in  the  Prayer- 
book.  But  pouring  and  sprinkling,  from  their  greater  con- 
venience, came  to  be  nsed  more  and  more,  till  they  finally  largely 
supplanted  baptism.  But  their  use  would  never  have  been 
thought  of  but  for  the  superstitious  and  abominable  idea  that  a 
man's  soul  would  be  lost  if  he  died  withoTit  baptism.  Now,  the 
Baptist  declares  that  baptism  is  not  necessary  to  salvation.  He 
thinks  a  Christian  should  be  baptized ;  he  thinks  a  Christian  who 
can  obey  Christ  in  this  ordinance,  and  refuses  to  be  obedient, 
may  imperil  liis  salvation ;  but  he  does  not  think  it  is  a  thing 
indispensable  in  all  circumstances. 

Therefore  the  Baptist  says  that  if  a  Christian  can  be  baptized 
according  to  apostolic  nsage  and  divine  command  he  should  be ; 
but  if  a  man  is  converted  on  a  dying  bed,  when  he  cannot  be 

*  "Early  Years  of  Cliristiauity,"  p.  374. 
t  "Church  History,"  p.  41. 


WHY  AM   I  A   BAPTIST?  346 

baptized,  let  him  die  without  baptism.  If  a  man's  physical  con- 
dition makes  it  impossible  to  obey  the  command,  in  his  case  it  is 
not  binding.  The  thief  on  the  cross  could  not  obey  this  com- 
mand; still  Jesus  promised  him  Paradise  that  very  day.  A 
Baptist  does  not  consider  that  he  is  ever  at  liberty  to  use  a  human 
substitute,  such  as  pouring  or  sprinkling,  for  the  divine  command 
of  baptism.  Not  considering  l)aptisni  to  be  essential  to  salvation, 
he  is  not  troubled  at  the  idea  of  a  convert's  dying  without  bap- 
tism, when  it  is  not  possible  for  him  to  receive  it.  It  has  been 
said  that  Baptists  make  too  much  of  baptism ;  but  in  fact  no 
religious  body,  except  the  Quakers,  make  so  little  of  it  as  they. 
And  the  reason  why  they  do  not  practise  pouring  and  sprinkling 
as  well  as  baptism  (immersion)  is  because  it  does  not  trouble 
them  in  the  least  to  let  a  convert  who  cannot  yield  obedience  in 
baptism  die  unbaptized. 

Their  adherence  to  baptism,  which  in  rare  cases  cannot  be  ad- 
ministered, shows  that  they  are  not  in  the  least  "  ritualistic,"  but 
have  very  low  ideas  as  to  the  necessity  of  baptism.  They,  how- 
ever, regard  Jesus  Christ  as  the  only  King  and  Lawgiver  in  Zion, 
and  His  Word  as  the  sole  authority  in  all  matters  of  faith  and 
practice ;  and  so  they  observe  baptism  as  He  commanded  and  as 
the  apostles  practised  and  taught.  And  now  this  Baptist  doc- 
trine, that  baptism  is  not  necessary  to  salvation,  the  idea  that  a 
man's  soul  will  not  be  lost  even  though  he  dies  unbaptized,  is  a 
doctrine  which  not  only  is  suj^ported  by  the  Bible,  but  is  one 
which  commands  the  respect  of  men  outside  the  church.  The 
Baptists  are  not  medievalists,  but  they  are  the  especial  exponents 
of  biblical  and  also  of  nineteenth-century  ideas. 

RELIGIOUS   LIBERTY 

Another  point  in  which  Baptists  are  the  exponents  both  of  New 
Testament  and  modern  ideas  is  their  doctrine  of  religious  free- 
dom, the  tenet  that  the  civil  magistrate  has  no  authority  over  a 
man's  religious  creed  and  usage.     Tliis  was  originally  a  distinc- 


346  CORNER-STONES  OF  FAITH 

lively  Baptist  idea.  For  this  idea  tliev  have  again  and  again 
shed  their  blood.  It  is  not  long  since  that  if  a  man  advanced  the 
doctrine  of  religions  freedom  it  was  known  thereby  immediately 
that  he  was  a  Ba23tist.  Baptists  have  been  mnch  praised  for 
having  first  preached  this  great  doctrine,  now  held  nniversally  in 
onr  own  conntry  and  inereashigly  in  other  lands;  bnt  this  doc- 
trine is  mereh^  a  logical  dednction  from  the  fnndamental  Baptist 
principle. 

In  the  Jewish  nation,  and,  for  that  matter,  in  ancit^it  Gentile 
nations,  as,  for  instance,  the  Roman  emj)ire,  the  chnrcli  and  the 
state  were  one.  The  Jewish  high  priest  was  a  civil  officer,  and 
the  Roman  emperor  was  pontlfcx  ni(i.rinH(s.  The  civil  and  the 
ecclesiastical  governments  Avere  identical,  or  at  least  organically 
affiliated;  and  of  course  the  magistrate  had  antliorit}'  in  matters 
of  religion.  And  in  the  middle  ages  the  prevalence  of  the  doc- 
ti'ine  of  baptismid  regeneration,  and  the  conscMjuent  nearly  uni- 
versal l)aptism  of  infants,  made  every  child  not^  only  a  citizen, 
but  also  a  member  of  the  church.  Thus  church  and  state  became 
again  identical,  or  at  least  conterminous  :  and  the  civil  magistrate 
became  the  servant  of  the  church  as  well  as  the  state. 

The  logical  development  of  Baptist  }>rinci])les  led  to  the  great 
doctrine  of  religious  freedom.  A  moment's  thought  will  show 
that  there  is  no  ground  f(»r  saying  that  tlu^  (►nly  reason  why 
Baptists  did  not  persecute,  as  did  others,  was  l)ecause  they  did 
not  have  the  ])ower  so  to  do.  They  often  had  occasion  to  speak 
on  this  snbject.  For  instance,  one  Thomas  Van  Imwalt,  a  Baptist 
confessor  in  the  Tyrol,  when  examined  in  i)ris()n,  was  asked 
Avhether,  in  case  his  ])eoi»le  had  the  power,  they  would  not  force 
their  doctrine  on  all  nations,  and  answercMl:  "No;  for  it  would 
be  foolish  for  them  to  endeavoi-  to  bring  any  one  to  belief  by 
force,  for  God  will  accept  only  a  willing  and  unconstrained 
lieart."  They  saw  that,  while  a  man  might  by  force  be  brought 
to  baptism  and  the  Lord's  8u])per,  he  could  not  l\v  force  be 
brought  to  believe.  As  they  l^elieved  that  it  was  not  baptism 
and  other  ceremonies,  but  only  nnconstrained  belief,  that  made 


WHY  AM  I  A  BAPTIST?  347 

a  man  a  Christian,  they  saw  that  it  was  impossible  to  make  a 
man  a  Christian  by  force,  and  so  they  never  attempted  it,  even 
when  they  had  the  power. 

SALVATION    OF    INFANTS 

There  i§  a  doctrine  now  held  by  all  intelligent  Christians  which 
formerly  was  set  forth  by  Baptists  alone,  namely,  the  doctrine 
of  the  salvation  of  all  who  die  in  infancy.  It  is  only  in  very 
recent  times  that  this  doctrine  has  been  generally  held.  It  was 
not  very  long  ago  that  if  a  man  said  the  dying  infant  of  a  heathen 
or  Turk  was  saved,  all  who  heard  him  knew  at  once  that  he  was 
a  Baptist.  Bnt  this  doctrine,  denied  by  others,  was  adopted  by 
Baptists  as  a  logical  outcome  of  their  fundamental  princii^le. 
The  doctrine  that  baptism  ^^Tought  salvation  led  to  the  so-called 
baptism  of  infants.  Infant  baptism  would  never  have  been 
thought  of  ))ut  for  this  doctrine  of  baptismal  regeneration.  This 
doctrine  is  the  root  of  which  infant  baptism  is  the  fruit,  and  its 
story  is  one  of  the  most  fearful  the  student  of  history  anywhere 
finds. 

In  Lecky's  "History  of  Rationalism"  occur  the  following 
burning  lines :  "  According  to  the  unanimous  belief  of  the  early 
church,  all  who  were  external  to  Christianity  were  doomed  to 
eternal  damnation,  and  therefore  even  the  new-born  infant  was 
subject  to  the  condemnation  unless  baptism  had  united  it  to  the 
church.  At  a  period  which  is  so  early  that  it  is  impossible  to 
define  it,  infant  baptism  was  introduced  into  the  church.  It  was 
universally  said  to  be  for  the  remission  of  sins ;  and  the  whole 
body  of  the  fathers,  without  exception  or  hesitation,  pronounced 
that  all  infants  who  died  unbaptized  were  excluded  from  heaven. 
All  through  the  middle  ages  we  trace  the  influence  of  this  doc- 
trine in  the  innumerable  superstitious  rites  which  were  de\dsed 
as  substitutes  for  regular  baptism.  Nothing,  indeed,  can  be 
more  curious,  nothing  can  be  more  deeply  pathetic,  than  the 
record  of  the  many  ways  by  which  the  terror-stricken  mothers 


348  CORNER-STONES   OF   FAITH 

attempted  to  evade  the  awful  sentence  of  their  church.  Some- 
times the  baptismal  water  was  sprinkled  upon  the  womb ;  some- 
times the  still-l^orn  child  was  baptized,  in  hopes  that  the  Almighty 
would  antedate  the  ceremon}-.  These  and  many  similar  prac- 
tices continued  all  through  the  middle  ages,  in  spite  of  every 
effort  to  extirpate  them ;  and  the  severest  censures  were  unable 
to  persuade  the  people  that  they  were  entirely  ineffectual,  for  the 
doctrine  of  the  church  had  wrung  the  motlier's  heart  mth  an 
agony  that  was  too  poignaut  even  for  that  submissive  age  to  bear. 
Weak  and  superstitious  women,  wlio  never  dreamed  of  rebelling 
against  the  teacliing  of  their  clergy,  could  not  acquiesce  in  the 
perdition  of  their  off'spriug,  and  they  vaiidy  atte]iii)ted  to  escape 
from  the  dilemma  by  midtiplving  su])erstiti()us  practices  or  by 
attributing  to  them  a  more  than  orthodox  efficacy." 

To  illustrate  Mr,  Lecky;s  remarks,  we  may  quote  from  the 
decrees  of  a  synod  at  Cologne  in  12S()  a.d.  After  prescribing 
immersion  as  the  only  regular  bai)tism  (as  it  was  in  the  Roman 
Catholic  Church  for  more  than  a  thousand  years)  it  goes  on  to 
say  :  "  But  in  case  there  is  fear  that  an  infant  will  die  before  it  is 
born,  if  the  head  of  th(^  infant  .  .  .  some  one  shall  pour  water 
over  the  head,  saying, '  I  bai)tize  thee/  etc."  It  will  not  l)e  denied 
that  the  Cfesarean  opei-ation  has  often  been  performed  in  Roman 
Catholic  countries,  and  oeeasionally  in  other  countries,  that  the 
child  may  be  saved  by  baptism  even  tlumgli  th(^  nu)ther  should 
die,  her  eternal  safety  being  already  seeui-ed.  One  does  not  like 
to  refer  to  matters  of  this  delicate  nature ;  but  it  is  time  that 
the  superstitions  and  barbarities  which  are  thus  connected  with 
infant  baptism  were  rebuked  with  great  })lainness  of  speech,  as 
unworthy  even  of  the  most  degraded  heathen.  Some  have  called 
infant  ba|)tisin  a  beautiful  ceremony.  But  in  fact  it  is  the 
efflorescence  of  a  most  gross  superstition,  and,  viewed  in  the  light 
of  church  history,  it  is  only  horrible  and  repulsive.  As  the  little 
infant  is  borne  in  its  gay  robes  down  the  aisle,  the  language  of 
the  ceremonial  is  tliat,  except  some  drops  of  water  be  sprinkled 
on  its  forehead,  that  beautiful  little  beinii:  would  "^Tithe  in  the 


WHY  AM   I  A  BAPTIST?  349 

flames  of  hell.  Wlio  dare,  even  in  symbol,  teacli  so  horrible  a 
doctrine  ?  How  can  a  few  drops  of  water,  or  an  ocean,  change 
the  child's  relations  to  God  ?  In  any  case,  the  child  has  no  more 
penal  sin  than  a  rose  or  a  snowflake. 

The  doctrine  that  all  dying  in  infancy  are  saved  was  first 
taught  by  the  Baptists.  They  held  that  not  only  an  adult  believer 
would  be  saved,  though  he  died  without  baptism,  but  that  all 
dying  in  infancy  w^ere  saved.  This  doctrine  continually  appears 
in  the  charges  against  Baptists  who  were  put  to  death  for  their 
faith.  For  instance,  Henry  Craut,  Justus  Mueller,  and  John 
Peisker  were  beheaded  at  Jena  in  1536,  not  by  Roman  Catholics, 
but  by  their  Protestant  brethren  the  Lutherans.  Among  their 
announced  views  was  the  doctrine  that  "  all  infants,  even  those 
of  Turks,  Gentiles,  and  Hebrews,  are  saved  without  baptism." 
The  first  time  this  doctrine  appears  in  a  non-Baptist  creed,  it  is 
mentioned  only  to  be  condemned.  The  Augsburg  Confession  of 
1530  says :  "  Damnant  Anabaptistas,  qui  improbant  baptismum 
puerorum  et  affirmant  pueros  sine  baptismo  salvos  fieri"  ("They 
[the  churches  putting  forth  this  creed]  condemn  the  Anabaptists 
[a  nickname  of  the  Baptists],  who  reject  the  baptism  of  children 
and  declare  that  children  are  saved  without  baptism  "). 

Even  in  our  own  country  similar  opposition  was  once  mani- 
fested against  the  Baptist  faith.  When  Clarke,  Holmes,  and 
Crandall  were  imprisoned  and  fined  in  Boston,  Mr.  Clarke,  when 
standing  stripped  at  the  whipping-post,  had  his  fine  paid  by  a 
humane  man,  who  was  greatly  affected  by  the  sight  of  a  scholar, 
a  gentleman,  and  a  di\dne  in  such  a  situation.  On  asking  what 
law  of  God  or  men  had  he  (Clarke)  broken,  Endicott  replied  to 
Clarke :  "  You  have  denied  infant  baptism,  and  deserve  death." 
Persecution  of  these  who  so  deny  is  the  natural  result  of  the 
belief  which  led  to  the  practice  of  infant  baptism.  We  again 
affirm  that  it  is  a  practice  contrary  to  Scripture,  even  as  inter- 
preted by  non-Baptist  scholars,  and  also  to  the  sound  reason  of 
all  intelligent  men  who  are  not  prejudiced  by  early  training  and 
one-sided  education. 


350  CORNER-STONES  01    FAITH 


SUMMARY 


To  Slim  up,  I  would  say  that  tlie  fundamental  principle  of  the 
Baptists,  and  one  formerly  held  b}^  them  alone,  is  that  a  man's 
salvation  depends  solely  on  personal  faith  in  Christ  and  the  re- 
sultant change  of  inward  character,  and  not  on  baptism  and 
other  church  ordinances.  As  a  result,  they  affirm  that  faith  must 
be  personal ;  that  no  man  can  believe  for  another— no  parent  for 
a  child ;  and  that  therefore  the  church  is  not  made  \i\)  of  "  be- 
lievers and  their  children,"  except  so  far  as  the  children  are 
themselves  believers.  They  hold  that  any  other  view  of  the 
church  is  Avithout  tlie  authority  of  Scripture  or  common  sense. 
They  administer  l)aptism  only  to  those  who  profess  faith  in  Christ 
and  give  evidence  in  daily  life  of  having  been  converted.  They 
administer  immersion,  the  act  of  baptism  in  the  apostolic  church, 
and  when  this  is  im})racticable  they  let  the  convert  die  without 
baptism.  Holding  that  a  man  is  not  made  a  Christian  by  baj)- 
tism  and  other  outward  acts,  but  only  by  a  change  in  his  spiritual 
nature,  which  cannot  be  brought  about  l)y  force,  they  therefore 
insist  that  no  outward  force  or  form  shall  be  used  to  make  men 
Christians,  and  that  the  civil  magistrate  shall  confine  himself 
entirely  to  civil  affairs,  not  interfering  in  purely  religious  matters. 
Holding  that  baptism  is  not  necessary  to  salvation,  they  hold 
that  not  only  believing  adults,  but  also  all  who  die  in  infancy, 
even  heathen  children,  are  saved. 

These  ideas,  which  not  ver}-  long  ago  were  held  by  Baptists 
alone,  are  nov/  held  by  the  most  enlightened  men  outside  the 
Ba])tist  ranks,  and  I  consider  them  also  the  teachings  of  the  New 
Testament.     This  is  another  reason  ^'why  I  am  a  Baptist." 

If  I  take  the  Bible  only  as  my  guide  I  must  be  a  Baptist ;  if  I 
discard  it,  and  take  the  traditions  of  men,  I  could  not  consistently 
stop  until  I  had  reached  Rome.  But  I  am  not  likely  to  start  on 
that  downward  grade.  If  I  were  not  a  Baptist,  logically  I  should 
have  to  be  a  Eoiuan  Catholic.     The  Catholics  are  perfectly  con- 


WHY  AM  I  A  BAPTIST?  351 

sistent,  but  nnseriptiiral.  Grant  their  premises,  and  logically  you 
must  adopt  their  conclusions.  The  Baptists  are  also  consistent 
and  at  the  same  time  scriptural.  Grant  the  Baptist  premise,  and 
you  must  accept  the  Baptist  conclusion.  But  the  Congrega- 
tionalists,  the  Methodists,  the  Presbyterians,  and  the  Episcopa- 
lians are  not  consistent.  Their  position  is  half  Romanist,  half 
Baptist.  They  have  no  logical  standing-ground.  There  are  but 
two  consistent  and  logical  positions,  one  of  which  is  held  by  the 
Romanists,  and  the  otlier  by  the  Baj)tists.  Every  consistent, 
logical,  and  unprejudiced  thinker  will  take  one  or  the  other. 
Here,  on  the  Word  of  God,  Baptists  stand.  They  are  consistent 
Protestants;  they  antedate  existing  denominational  divisions; 
they  are  truly  apostolic.  Baptism  is  the  Catholic  and  apostolic 
ordinance.  Their  position  is  impregnable.  Historically,  Baptists 
are  not  Protestants;  doctriually,  they  are  the  most  consistent 
Protestants.  While  the  Bible  stands  they  shall  stand,  and  tlie 
''  Word  of  God  shall  stand  forever."  God  has  given  them  won- 
derful prosperity.  They  are  increasing  in  the  United  States 
to-day  much  faster  than  the  population  of  this  the  most  rapidly 
populating  country  in  the  world.  They  are  in  sympathy  with 
all  progressive  American  ideas,  and  at  the  same  time  are  loyal  to 
the  Word  of  God.  They  love  their  brethren  of  all  denominations ; 
they  are  ready  to  unite  with  them  in  all  forms  of  Christian  ac- 
tivity. They  use  constantly  the  Master's  prayer  for  His  disciples : 
"  That  they  all  may  be  one ;  as  Thou,  Father,  art  in  Me,  and  I  in 
Thee,  that  they  also  may  be  one  in  us." 

If  ever  there  is  organic  unity,  it  will  begin  at  the  baptistery. 
Every  denomination  in  Protestant  Christendom  and  in  the  entire 
Roman  and  Greek  churches  can  agree  upon  baptism,  that  is, 
immersion,  as  taught  by  our  Lord  and  His  apostles.  The  Greek 
Church,  numbering  quite  90,000,000  adherents,  has  ever  been  a 
stout  witness  on  behalf  of  baptism ;  the  Roman  Church  joyfully 
accepts  it ;  and  all  the  Protestant  churches  join  liands  with  these 
two  great  bodies.  On  no  substitute  for  baptism  can  all  the  de- 
nominations agree.     We  are  not  now  arguing  a  point ;  we  are 


352  CORNER-STONES   OF   FAITH 

simply  stating  an  incontrovertible  fact.  Do  men  really  want 
organic  Christian  nnion'?  Are  they  in  earnest  when  they  pro- 
claim this  desire?  Are  they  willing  to  follow  Christ  into  the 
waters  of  baptism  ?  Are  they  willing  to  join  hands  with  their 
brethren  in  all  centuries  and  in  all  climes  f  Here  is  the  oppor- 
tunity ;  here  is  the  truly  apostolic  and  Catholic  ordinance. 

If  they  will  but  follow  apostolic  injunction  and  example,  then 
all  can  say :  "  We  are  buried  with  Him  by  baptism  unto  death." 
And  then  ther(^  may  be,  if  it  is  desired,  organic  union  without 
doing  violence  to  the  convictions  of  any,  and  in  acknowledged 
harmony  with  the  Word  of  God  and  its  recognized  interpreta- 
tions. On  Imt  few  points  is  the  scholarship  of  the  world  so 
nearly  a  unit  as  it  is  in  regard  to  the  meaning  of  the  word  "  bap- 
tism "  and  as  to  the  practice  of  the  apostles  and  the  early  church ; 
it  would  l^e  easy  to  fill  pages  with  the  names  of  learned  authori- 
ties on  all  these  points ;  and  the  simple-minded  disciple  of  the 
Lord  Jesus,  with  no  guide  but  the  New  Testament,  comes  to  the 
same  conclusion.  May  the  Holy  Spirit  lead  all  believers  into  all 
truth  ! 


P,LQNFERS5  ^so  FOUNDERS, 


DI5C1PLES. 


XII 
THE   DISCIPLES  AND   CHRISTIANS 

THESE  two  denominations  are  closely  allied  to  the  Baptists 
in  that  they  baptize  by  immersion.     In  polity  also  they  are 
the  same. 

THE   DISCIPLES   OF    CHRIST 

This  denomination  is  often  known  as  the  "  Christians,"  bnt 
shonld  not  be  confonnded  with  the  body  of  that  name  to  be 
mentioned  hereafter.  Sometimes  they  are  called  ''  Campbellites," 
a  term,  however,  that  they  deem  offensive  and  do  not  recognize. 
Each  one  of  the  Disciple  churches  is  nsnally  called  "  the  Church 
of  Christ "  in  that  place. 

1.  Origin.  — The  Disciples  look  to  Thomas  Campbell,  and 
especially  his  son  Alexander,  as  the  founders  of  their  denomina- 
tion, as  do  the  Baptists  to  Roger  Williams.  The  Campbells  came 
to  this  country  early  in  the  century  from  Ireland,  where  they  had 
been  "  Seceders."  Alexander  had  studied  for  a  time  at  Glasgow 
University.  At  first  they  were  associated  with  the  Presbyte- 
rians ;  but  being  convinced  that  immersion  was  the  proper  mode 
of  baptism,  they  became  affiliated  with  the  Baptists  and  were 
immersed.  They  joined  the  Redstone  (Pa.)  Association ;  but 
shortly  after,  Alexander  Cami)bell  and  the  church  of  which  he 
was  pastor  went  into  the  Mahoning  (O.)  Association.     There  his 

355 


356 


CORNER-STONES   OF   FAITH 


teachings  and  influence  prevailed  so  that,  after  several  churches 
that  did  not  agree  had  withdrawn,  the  association  was  dissolved 
and  the  new  movement  was  fully  started.  This  was  in  1827. 
They  were  joined  about  that  time  by  the  Rev.  B.  W.  Stone  and 
his  "  Christian  "  followers.  Stone  had  been  a  Presbyterian  min- 
ister, but,  having  left  that  body,  was  engaged  with  others  in  a 
great  revival  movement  in  Kentucky,  Tennessee,  and  Ohio.     The 

Disciples  grew  very 
rapidly  and  have 
continued  to  do  so. 
Many  from  other  de- 
nominations joined 
them.  A  potent 
agency  in  this  early 
success  was  the  ex- 
tensive circulation 
of  the  "Christian 
Baptist,"  a  monthly 
periodical,  in  the 
<'onduct  of  which, 
as  well  as  in  evan- 
gelistic labors,  Mr. 
Campbell  found  an 
able  coadjutor  in 
Walter  Scott,  who 
had,  like  himself, 
been  educated  for 
the  Presbyterian  ministry  in  Scotland.  The  present  numerical 
strength  of  the  Disciples,  according  to  their  published  reports,  is 
not  far  from  700,000  ;  and  this  is  doubtless  far  below  their  actual 
numbers,  as  they  have  no  organized  plan  for  collecting  statistics, 
and  many  churches  take  little  interest  in  furnishing  them.  As 
with  many  other  denominations,  the  Disciples  owe  their  origin 
as  much  to  the  ignorance  and  perversit}^  of  their  opponents  as  to 
their  own  opinions  and  efforts.     Opposition  to  progress  or  to  new 


First  nioeting-house  of  the  Disciples  in  America. 
Built  about  1827,  near  Wasliington,  Pa. 


THE  DISCIPLES  AND  CHRISTIANS  357 

light  or  new  movements  has  been  the  cause  of  the  beginning  of 
not  a  few  denominations.  If  there  had  been  less  ignorance  in 
some  quarters  among  the  Baptists,  and  a  more  fraternal  spirit, 
there  would  have  been  less  occasion  for  Campbell's  belligerency 
and  a  strong  likelihood  that  we  should  not  have  the  Disciples  as 
a  separate  denomination.  Strenuous  advocacy  of  hyper-Calvin- 
ism has  set  in  motion  several  new  movements.  But  we  are  di- 
gressing. 

2.  Organization.— In  government  the  Disciples  agree  sub- 
stantially with  the  Congregationalists  and  Baptists,  with  the 
exception  that  the  distinction  of  clergy  and  laity  is  repudiated 
in  theory.  However,  for  "  the  sake  of  order  and  efficiency"  they 
have  elders  or  ministers  and  deacons.  But  all  Christians  are 
"  royal  priests  of  God,"  and  may  baptize,  administer  the  Lord's 
Supper,  and  do  whatever  needs  to  be  done.  The  Disciples  have 
district,  State,  and  national  assemblies  for  consultation  and  co- 
operation in  Christian  work,  but  these  bodies  have  no  authority 
over  the  local  churches.  Members  are  received  into  the  local 
church  by  baptism,  on  a  simple  confession  of  belief  in  Jesus 
Christ  as  the  Son  of  the  living  God.  Letters  of  dismissal  are 
given,  but  non-immersed  persons  are  not  received  unless  they 
submit  to  immersion.* 

3.  Teaching. — In  teaching  the  Disciples  are  evangelical,  hold- 
ing the  generally  accepted  orthodox  teachings  of  the  Arminian 
type.  They,  however,  only  ask  a  simple  confession  of  faith  in 
Christ,  and  believe  that  the  only  "  divinely  authorized  creed  "  is 
this:  "I  believe  in  my  heart  that  Jesus  is  the  Christ,  the  Son  of 
the  living  God,  and  my  Saviour."  While  accepting  the  Old  Testa- 
ment as  inspired  and  as  containing  many  invaluable  lessons  in 
righteousness  and  holiness,  yet  "  as  a  book  of  authority  to  teach 

*  Eecently  a  church  in  Cleveland,  O.,  has  received  persons  that  were  not 
immersed,  the  pastor  and  people  Tjelieving  this  to  be  their  Christian  privilege 
and  obligation.  The  action  is  not  indorsed  by  the  denomination,  and  a  col- 
lection sent  to  the  Foreign  Missionary  Society  was  returned  for  the  above 
reasons. 


358  COK^ER-STOXES   OF   FAITH 

US  what  we  are  to  do,  the  New  Testament  alone,  as  embodying- 
the  teachings  of  Christ  and  His  apostles,  is  our  standard."  They 
"  take  the  Bible,  the  whole  Bible,  and  nothing  but  the  Bible,  as 
the  foundation  of  all  Christian  union  and  communion."  With 
them  the  one  essential  of  baptism  and  cliurch  fellowship  is  faith 
in  Jesus  as  the  divine  Lord  and  Saviour.  Tlie  Disciples  agree 
with  the  Baptists  in  holding  tiuit  immersion  is  the  only  proper 
mode  of  baptism ;  but,  differing  from  the  Baptists,  they  claim 
that  the  believer  does  not  merit  nor  procure  nor  earn,  but  ap- 
propriates in  l)aptism  what  the  mercy  of  God  has  provided  and 
offered  in  the  gospel.  Tlie  believer  is  not  l)aptized  because  he  is 
forgiven,  but  in  ba})tism  he  a])propriates  God's  promise  of  for- 
giveness. This  is  not  the  doctrine  of  baptismal  regeneration, 
for  forgiveness  is  something  different  from  regeneration.  They 
emphasize  the  promise,  "  He  that  believeth  and  is  baptized  shall 
be  saved."     They,  of  course,  do  not  baptize  infants. 

4.  Worship.— The  worshij)  of  Disciple  churches  is  similar  to 
that  of  other  evangelical  (*hurchcs,  and  is  non-liturgical.  The}^, 
however,  observe  the  Lord's  Supper  on  every  Lord's  day,  as  "  a 
joyful  and  refreshing  feast  of  h)ve."  Mid-week  prayer  ser\dces 
are  held  l)y  tliem.  Tliey  take  an  active  part  in  the  Christian 
Endeavor  movement.  They  iinve  a  considerable  foreign  mis- 
sionary work,  carried  on  by  tlie  Foreign  Christian  Missionary 
Society ;  and  the  work  at  home  is  under  the  direction  of  the 
General  Convention  and  its  boards.  They  have  some  thirty  col- 
leges and  schools  of  various  grades,  that  are  in  flourishing  con- 
dition. Among  these  are  Bethany  College,  Kentucky  University, 
llirjim  College,  and  Butler  L^niversity. 

The  Disciples  publish  numerous  weekly  i)apers,  the  most  widely 
(drculated  of  which  are  the  "  Christian  Standard  "  and  '■  Christian 
Leader"  (Cincinnati,  O.),  "  Christian  Evangelist"  (St.  Louis,  Mo.), 
nnd  '^  Christian  Guide  "  (Louisville,  Ky.).  The  "  Christian  Quar- 
terly "  is  also  issued  from  the  office  of  the  ''  Christian  Evangelist." 

The  l)iscii)les  are  distinguished  by  their  claim  of  simple  New 
Testament  teaching  and  the  desire  for  Christian  union  sini}>ly  on 


THE   DISCIPLES   AND   CHRISTIANS  359 

this  basis.  They  repudiate  as  necessarily  schismatic  all  attempts 
at  union  on  the  basis  of  creeds  or  confessions  of  faith  formulated 
by  uninspired  men.  ''The  Disciples  do  not  claim  to  be  the 
church  of  Christ,  but  to  be  an  organized  movement  within  the 
church  of  Christ,  in  behalf  of  Christian  unity  and  union  l)y 
a  return  to  the  religion  of  Jesus,  its  creed,  its  ordinances, 
and  its  life,  as  these  are  presented  on  the  pages  of  the  New 
Testament."  * 

For  further  study  see  the  following : 

"  Disciples,"  Rev.  B.  B.  Tyler,  D.D.  (This  is  in  vol.  xii.  of  the 
American  Church  History  Series.) 

"Memoirs  of  Alexander  Campbell,"  Robert  Richardson  (Cin- 
cinnati, Standard  Publishing  Company,  1888). 

"  Origin  of  Disciples  of  Christ,"  \V.  H.  Whitsitt  (New  York, 
Armstrong  &  Son,  1888). 

"  Our  Position,"  Isaac  Errett  (Cincinnati,  Standard  Publishing 
Company).  This  pam])lilet  is  an  excellent  tract  on  the  denomina- 
tion, and  may  be  had  for  three  cents  a  copy. 

*  B.  B.  Tyler,  D.D.,  in  "Concise  Dictionary  of  Keligious  Knowledge." 


Vermont  Avenue  Christian  Churcli,  Wasliington,  D.  C. 
Organized  1843.    Present  clnirch  editic-e  dedicated  Jauuary  20, 1884. 


WHY  I  AM  A  DISCIPLE   OF   CHRIST 

BY  THE   REV.   F.   D.  P0^\T:R,  D.D., 
Pastor  of  the  Vermont  Avenue  Christian  Church,  Washington,  D.  C. 

ECCLESIASTICALLY  I  stand  with  the  people  known  as 
'^ Disciples  of  Christ,"  or  "Christians": 

1.  Becanse  they  stand  for  the  original  names  for  the  church  and 
the  followers  of  Christ.  "The  disciples  were  called  Christians 
first  at  Antioch."  Not  only  is  it  scriptural  and  right  that  the 
Lord's  people  should  be  known  by  His  name,  but  human  names 
are  divisive  and  wrong.  Disciples  in  no  sense  esteem  themselves 
better  than  others,  still  less  the  "only  Christians";  but  they 
would  be  known  as  Christians  only,  and  their  churches  as  "  Chris- 
tian churches  "  or  "  churches  of  Christ." 

"  Almost  thou  persuadest  me  to  be  a  Christian,"  said  Agrippa 
to  Paul.  "If  a  man  suffer  as  a  Christian,  let  him  not  be 
ashamed;  but  let  him  glorify  God  in  this  name,"  said  Peter. 
"  Every  one  of  you  saith,  I  am  of  Paul ;  and  I  of  Apollos ;  and 
I  of  Cephas.  ...  Is  Christ  divided  ?  was  Paul  crucified  for  you  ? 
or  were  ye  baptized  in  the  name  of  Paul  ? " 

Only  under  the  names  found  in  the  New  Testament  will  the 
great  body  of  the  Lord's  peo^^le  become  united.  "I  pray  you," 
said  Luther,  "leave  my  name  alone,  and  do  not  call  3'ourselves 
Lutherans,  but  Christians.  Cease  to  cling  to  these  party  names 
and  distinctions.  Away  with  them  all,  and  let  us  call  ourselves 
Christians  after  Him  from  whom  our  doctrine  comes."     "  Would 

361 


362 


CORNER-STONES   OF   FAITH 


to  God/'  said  Wesley,  "  that  all  sectarian  names  were  forgotten, 
and  that  we,  as  humble,  loving  disciples,  might  sit  down  at  the 
Master's  feet,  read  His  holy  Word,  imbibe  His  spirit,  and  tran- 
scribe His  life  into  onr  own." 

As  the  bride  of  Christ  the  church  should  wear  the  Bride- 
groom's name,  not  the 
name  of  the  Bride- 
groom's friend,  John 
the  Baptist,  nor  the 
names  of  the  Bride- 
groom's servants,  Lu- 
ther, Cahdn,  Wesley, 
or  Campbell.  Party 
names  perpetuate 

party  strife.  It  is 
enough  to  be  a  Chris- 
tian, and  the  only  name 
in  death,  in  judgment, 
and  in  eternity  will  be 
Christian.  "His  name 
shall  be  in  their  fore- 
heads." So  we  would 
persuade  men  to  be 
Christians,  simply 
Christians,  and  have 
all  the  King's  people 
wear  the  King's  name. 
2.  Because  the  Dis- 
ciples plead  for  tlie  res- 
toration of  the  original  creed  of  the  church  in  place  of  all  human 
substitutes. 

Said  Jesus  in  answer  to  Peter's  confession,  ''Thou  art  the 
Christ,  the  Son  of  the  living  God":  "On  this  rock  I  will  build 
My  church."  Peter's  declaration  is  the  only  Apostles'  Creed,  the 
divine  New  Testament  creed,  the  statement  that  must  ultimately 


Rev.  F.  D.  Power,  D.D. 


WHY  I  AM  A   DISCIPLE   OF   CHRIST  3G3 

be  the  universal  creed  of  tlie  universal  cliurcli.  It  is  the  grand- 
est proposition  in  the  universe— tlie  one  that  shall  stand  when 
the  heavens  and  the  earth  shall  pass  away.  Martha  said:  "I 
believe  that  Thou  art  the  Christ,  the  Son  of  God,  which  should 
come  into  the  world."  John  declared  :  ''  These  are  written,  that 
ye  might  believe  that  Jesus  is  the  Christ,  the  8on  of  God ;  and 
that  believing  ye  might  have  life  through  His  name."  Paul 
commanded :  "  Believe  on  the  Lord  Jesus  Cln-ist,  and  thou 
shalt  be  saved,"  and  declared,  '^  Other  foundation  can  no  man 
lay  than  that  is  laid,  which  is  Jesus  Christ."  The  apostles 
preached  "  Christ,"  ''  earnesth'  testified  that  Jesus  was  the  Christ," 
"determined  not  to  know  anything  else  but  Christ  and  Ilim 
crucified";  and  when  men  heard,  believed,  and  would  confess 
their  faith,  they  said,  "  I  believe  that  Jesus  is  the  Christ." 

It  is  a  person,  not  a  system,  upon  which  faith  centers.  It  is  a 
divine  Person,  not  a  body  of  human  speculations,  upon  which 
the  church  is  founded.  "  Wliat  think  ye  of  Clirist  ? "  is  tlie  great 
question.  "  Thou  art  the  Messiah,  the  Son  of  the  living  God,"  is 
the  great  answer.  "  On  this  rock  I  will  build  My  churcli,"  is  tlie 
great  oracle.  Not  upon  a  liook,  a  statement,  a  series  of  proposi- 
tions, but  upon  Himself  Christ  founded  His  church.  "Jesus  is 
the  Christ,"  is  the  creed  of  Christianity  :  the  creed  of  the  churches 
in  Judea  and  Samaria,  in  Corinth  and  Ephesus  and  Rome ;  the 
only  article  of  faith  in  the  creed  of  inspired  men  and  the  clnirches 
established  by  inspired  men.  All  other  creeds  stand  in  the  way 
of  the  peace,  union,  cooperation,  and  triumph  of  the  foUowers  of 
the  Son  of  God,  and  should  l)e  put  away. 

3.  Because  Disciples  stand  for  fltp  adiiiiiiisfrafio)}  of  tin  ordi- 
nances  as  girfjt  hjj  Christ  nud  the  aposUes. 

Taking  Christ  as  our  creed,  we  must  necessarily  hold  to  what 
Christ  taught  and  ])ractised  and  the  things  He  connnanded  His 
apostles  to  teach  and  practise  as  God  gives  us  to  see  them.  Prot- 
estants are  unanimous  in  accepting  two  ordinances,  baptism  and 
the  Loi-d's  Supper,  but  they  differ  widely  in  their  observance. 
All  agree  that  the  institution  of  the  Lord's  Supper  was  observed 


364  CORNER-STONES   OF   FAITH 

weekly,  but  many  celebrate  it  monthly  or  quarterly,  instead  of 
on  every  first  day  of  the  week.  Not  so  with  the  Disciples.  In 
their  nine  thousand  churches  on  every  Lord's  day  the  Lord's  table 
is  spread,  and  all  the  Lord's  people  are  welcomed  to  the  sacred 
feast. 

Universal  agreement  also  obtains  as  to  the  action  of  baptism, 
that  it  was  administered  in  the  time  of  the  apostles  by  immersion 
only,  but  many  have  departed  from  the  original  practice.  Dis- 
ciples read  the  Word,  and  do  the  thing.  "  And  it  came  to  pass 
in  those  days,  that  Jesus  came  from  Nazareth  of  Galilee,  and  was 
baptized  of  John  in  the  Jordan.  And  straightway  coming  up  out 
of  the  water,  .  .  .  the  Spirit  descended  upon  Him,"  ''John  was 
baptizing  in  ^Enon  near  to  Salim,  because  there  was  much 
water  there."  ^'  He  commanded  the  chariot  to  stand  still :  and 
they  went  down  both  into  the  water,  both  Philip  and  the  eunuch ; 
and  he  baptized  him.  And  when  they  were  come  up  out  of  the 
water,  the  Spirit  of  the  Lord  caught  away  Philip,  that  the  eunuch 
saw  him  no  more :  and  he  went  on  his  way  rejoicing."  We  are 
^^  buried  with  Christ  in  baptism,"  "  planted  in  the  likeness  of  His 
death,  and  raised  in  the  likeness  of  His  resurrection."  So,  in 
administering  this  ordinance,  Disciples  go  to  the  water,  go  where 
there  is  much  water,  go  down  into  tlie  water,  bury  men  in  the 
likeness  of  Christ's  death,  plant  them,  raise  them  in  the  likeness 
of  Christ's  resurrection,  come  up  out  of  the  water,  and  thus  men 
are  born  of  water.  This  is  done  not  to  unconscious  little  ones, 
but  to  intelligent,  believing  persons  who,  on  their  own  motion, 
accept  Christ.  This  is  in  accord  with  the  decision  of  scholarship 
as  to  what  is  the  action  of  Christian  baptism ;  in  harmony  with 
the  lexicographers,  who,  mth  united  voice,  give  ''dip,"  "im- 
merse," as  the  meanings  of  the  Greek  word  htptizo;  in  agreement 
with  ecclesiastical  history,  the  universal  practice  of  the  Greek 
Church,  free  admission  of  the  Catholic  Church,  and  frank  ac- 
knowledgment of  such  reformers  as  Lutlier,  Calvin,  and  Wesley. 
Disciples  of  Jesus  should  recognize  fnlly  and  only  the  authority 
of  Jesus,  and  find  the  scriptural  basis,  "  One  Loi'd,  one  faith,  and 
one  baptism." 


WHY  I  AM  A   DISCIPLE   OF   CHRIST  365 

4.  Because  the  Disciples  plead  for  the  resfor((fioii  of  the  primi- 
tive life  in  regeneration  and  service.  They  would  give  to  inquirers 
the  Scripture  answers  to  tlie  question,  "  Whjit  must  I  do  to  be 
saved!"  In  times  of  revival  sinners  are  bidden  to  pra}^,  or  to 
stand  up  and  be  prayed  for.  They  are  kept  seeking,  waiting, 
and  in  doubt  as  to  when  they  are  accepted  !  Disciples  say  to  the 
unbeliever,  ''  Believe  on  the  Lord  Jesus  Christ,"  and  preach  to 
him  the  Word  of  the  Lord  that  he  may  l)elieve.  They  tell  Ije- 
lievers  crying  under  conviction,  "  Men  and  brethren,  what  shall 
we  do  ? "  to  "  repent,  and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ  for  the  remission  of  sins,"  and  they  "  shall  receive 
the  gift  of  the  Holy  Spirit."  They  instruct  the  penitent  believer, 
like  Saul  of  Tarsus,  in  the  words  of  Ananias,  "  Arise,  and  be 
baptized,  and  wash  away  tliy  sins,  calling  on  the  name  of  the 
Lord."  They  assure  those  who  thus  believe,  repent,  and  obey 
the  Lord  Jesus  that  their  p.ist.sins  are  pardoned,  as  our  Lord 
said:  ''He  that  believeth  and  is  baptized  shall  be  saved." 

Born  again,  having  entered  the  kingdom,  subjects  of  the  King 
are  to  follow  the  New  Testament  rule  of  life  :  ''  Continuing  stead- 
fastly in  the  apostles'  doctrine  and  fellowship,  and  in  l)reaking  of 
bread,  and  in  prayers,"  adding  to  their  faith  all  the  graces  of 
Christian  service. 

5.  Because  the  Disciples  are  pleading  for  the  union  of  Christians 
upon  the  basis  of  New  Testament  Christianity.  They  believe  that 
sectarianism  is  the  curse  of  the  church  ;  that  the  millennium  will 
never  dawn  upon  a  divided  Christendom ;  that  the  kingdoms  of 
this  world  will  not  become  the  kingdom  of  our  Lord  and  of  His 
Christ  so  long  as  our  sinful  and  foolish  divisions  prevail ;  that 
millions  of  money  are  wasted,  and  thousands  of  souls  lost,  and 
the  heathen  made  to  stumble,  and  God's  name  to  be  blasphemed, 
by  the  differences,  controversies,  and  conflicts  among  the  Lord's 
people.  They  maintain  that  the  teaching  of  the  apostles  is  the 
only  and  all-suflfieient  means  of  uniting  all  the  people  of  God,  and 
that  the  union  of  Christians  with  the  apostles'  testimony  is  all- 
suflficient  and  alone  sufficient  to  the  conversion  of  the  world  to 
Christ.     With  the  restoration  of  the  original,  evangelical,  apos- 


366  CORNER-STONES   OF   FAITH 

tolic,  New  Testament  foundatioiis^  doctrine  and  title,  ordinances 
and  fruits,  the  Disciples  humbly  and  confidently  believe  will  come 
the  glorious  answer  to  the  prayer  of  our  adorable  Redeemer,  that 
"  they  all  may  be  one,  that  the  world  may  believe  that  Thou  hast 
sent  Me." 

Because  the  Disciples  stand  for  these  things,  which  seem  to  me 
eminently  Avorth  standing  for,  I  am  a  Disciple. 


THE   CHRISTIANS 

THE  Christians  are  often  confounded  with  the  foregoing, 
wliom  they  resemble  in  having  no  creed  l)nt  the  Bible,  and 
in  generally  believing  that  immersion  is  the  true  form  of  bap- 
tism, and  in  emphasizing  the  union  of  all  believers  in  Christ ;  but 
there  are  radical  points  of  difference,  as  will  appear.  The  Chris- 
tians are  sometimes  called  "  Christian  Connection,"  but  it  is  a 
name  that  they  wholly  repudiate  as  a  proper  name. 

1.  Origin.  — The  Christians  owe  their  origin  to  three  distinct 
movements  in  the  beginning  of  this  century.  One  was  the  re- 
vival movement,  referred  to  before,  under  Barton  W.  Stone  and 
other  Presbyterians  in  Kentucky.  Another  was  in  Vermont, 
where  Abiier  Jones,  M.D.,  a  Baptist,  was  joined  by  some  of  his 
own  denomination  and  by  Freewill  Baptists  in  an  effort  to 
eschew  sectarian  names  and  human  creeds.  The  third  was  in 
Virginia,  where  a  Methodist  presiding  elder,  James  O'Kelly,  who 
came  in  conflict  with  Bishop  Asbury,  started  a  movement  with 
the  Bible  as  the  only  creed.  These  three  "Cliristian"  bodies  in 
different  sections  came  together  about  1800,  taking  the  name  of 
Christian.  Afterward  St(me  and  some  of  his  followers  joined 
the  Disciples.  Tlie  largest  growth  of  the  Christians  has  been  in 
Ohio  and  Indiana.  Their  origin  was  purely  American.  They 
do  not  go  liack  to  the  Old  World  for  ecclesiastical  pedigree.  Init 
they  do  claim  to  be  spiritually  descended  from  the  church  at 
Jerusalem. 

2.  Organization.— In  government  the  Christians  are  usually 

367 


368 


CORNER-STONES  OF  FAITH 


Congregational.  Eacli  local  churcli  is  independent,  but  in  fellow- 
ship  with  the  others.  They  have  local  conferences,  and  a  general 
convention  called  the  American  Christian  Convention,  meeting 
every  four  years.  The  missionar}^,  educational,  and  other  enter- 
prises of  the  denomination  are  carried  on  through  this  conven- 
tion and  its  different 
departments.  Each 
chui'ch  manages  its 
own  affairs  and  is 
amenable  to  no  coun- 
cil or  synod.  Members 
are  received  and  dis- 
missed by  the  local 
church.  The  officers  of 
the  local  church  are  the 
pastor,  deacons,  etc. 

3.  Teaching.  —  In 
teaching  the  Chris- 
tians are  evangelical, 
of  the  liberal  Armin- 
ian  type.  Naturally 
there  is  considerable 
diversity  of  doctrinal 
opinion  among  them, 
due  to  the  threefold 
origin  and  to  the  lib- 
erty of  belief  allowed;  and  yet  there  is  greater  harmony  than 
would  be  suj)posed.  Christians  have  been  charged  with  being 
antitrinitarians ;  but  a  recent  editorial  in  the  "  Herald  of  Gospel 
Liberty  "  (November  21, 1895),  their  leading  religious  paper,  shows 
that  the}^  have  entire  freedom  on  this  subject.  It  grows  out  of 
the  fact  that  they  refrain  from  doctrinal  formulas,  and  because 
there  are  many  who  hold  that  God  is  strictly  one,  and  yet  that 
Jesus  Clirist  is  the  Son  of  God  in  a  high  sense— a  sense  that  can- 
not be  suggested  by  nor  in  harmony  with  the  phrase  "very  man." 


'^,\'^- 


Rev.  Barton  W.  Stone. 


Chuveh  o£  the  Disciples  of  Christ,  K.fty-s.x.h  Street,  Xew  Yorlc. 
Erected  1883. 


370  CORNER-STONES  OF  FAITH 

It  is  claimed  that  there  are  no  ministers  among  them  that  believe 
that  Christ  is  only  a  man.  Christians  believe  that  immersion  is 
the  true  form  of  baptism,  bnt  they  will  receive  and  fellowship 
witli  those  who  have  not  been  immersed.  They  have  no  leader 
but  Christ,  no  name  but  Christian,  no  creed  but  the  Bible,  and 
character  is  the  only  l)asis  of  fellowship.  Dr.  J.  J.  Summerbell, 
editor  of  "Herald  of  Gospel  Liberty,"  says:  "We  have  liberty 
of  doctrine.  We  do  not  profess  to  allow  liberty,  and  then  dictate 
an  interpretation  of  the  Bible  which  we  compel  our  brother  to 
receive  at  the  risk  (to  him)  of  church  fellowship;  that  is,  we  do 
not  say  that  we  liave  no  creed,  and  tlieu  say  that  our  brother 
must  be  immersed  in  order  to  remission  if  he  w^oidd  unite  wdth 
ns."*  This  is  a  radical  point  of  difference  between  them  and 
the  Disciples.  No  one  is  del)arred  from  membership  in  their 
churches  on  account  of  doctrinal  differences,  nor  does  difference 
of  opinion  as  to  the  mode  of  baptism  keep  any  one  out. 

4.  Worship.— The  worship  of  the  Christian  churches  is  the 
same  as  that  of  other  evangelical  churches.  The  Lord's  Supper 
is  not  ()l)served  by  them  every  Sunday  as  by  the  Disciples.  De- 
votional and  fellowship  meetings  are  held  by  the  Christians. 
Some  missionary  work  is  done  by  them  through  several  boards. 
Education  is  not  neglected.  They  have  a  number  of  schools  and 
colleges,  among  them  Christian  Biblical  Institute  (Stanfordville, 
N.  Y.),  Palmer  (la.)  College,  Franklinton  (N.  C.)  CoHege  for 
Colored  People,  Union  Christian  College  (Merom,  Ind.),  Elon 
College  (N.  C),  and  others. 

lu  l<Sr)4  a  split  occurred  among  them.  The  Southern  churches 
wi  til  drew  on  account  of  differences  on  the  slavery  (piestion.  They 
are  uow  united.  At  the  American  Christian  Convention  in  1894 
the  Southern  churches  were  represented  ;  and  in  that  year  was 
completed  the  Norfolk  (Ya.)  Memorial  Church  and  dedicated  as 
a  memorial  of  the  union  of  the  two  branches. 

At  the  National  Council  of  tlu^  (\)ngregationalists  in  Syracuse, 
October,  1895^  the  Kev.  J,  B.  Weston,  D.I).,  was  received  as  a 

*  Preface  to  tlie  Quadrennial  Book  for  1891,  p.  G. 


THE  CHRISTIANS  37l 

fraternal  delegate  from  the  Christians.  This  and  other  overtures 
by  local  conferences,  covering  substantially  the  same  territory  ni 
each  denomination,  have  l)een  made.  There  is  quite  a  marked 
fraternal  feeling  and  a  considerable  hope  for  a  closer  union. 
''  Christians  believe  in  union,  not  because  they  arose  for  its  prop- 
agation, but  because  the  Bil)le  teaches  it." 

For  further  studv  see  the  following : 

^'Christian  Principles"  (Dayton,  O.,  Christian  Publication 
Association). 

Vol.  i.  (pp.  91-94),  vol.  ii.  (pp.  501,  502),  and  vol.  xn.^  (pp. 
22-33)  of  the  American  Church  History  Series  (New  York,  Chris- 
tian Literature  Company). 

Article  in  "American  Christian,"  December,  1891,  by  Dr.  J.  J. 

Summerbell. 


XIII 
THE  FRIENDS 

THE  Society  of  Friends  are  more  commonly  known  as  Qua- 
kers. They  Lave  ever  been  an  important  and  helpful  ele- 
ment in  the  making-  of  this  country,  taking  a  prominent  part 
in  all  movements  for  the  welfare  of  humanity.  They  therefore 
deserve  fuller  mention  than  their  numbers  at  present  might  in- 
dicate. 

1.  Origin.— Their  origin,  about  the  middle  of  the  seventeenth 
century,  one  hundred  years  prior  to  the  introduction  of  Metho- 
dism by  the  Wesleys,*  was  a  result  of  the  preaching  of  George 
Fox,  who  was  born  in  England  in  1624— a  man  of  little  learning 
but  of  a  devout  spirit.  He  began  his  study  of  the  Scriptures  and 
the  preaching  of  his  views  at  a  time  of  religious  unrest,  to  say 
nothing  of  the  political  commotions.  Converts  were  gained  quite 
rapidly,  and  they  in  turn  became  apostles  of  the  new  sect.  The 
early  Friends  were  filled  with  missionary  zeal.  Persecution  was 
early  encountered,  and  some  sought  a  refuge  in  America.  Qua- 
kers began  to  come  to  America  in  the  middle  of  the  seventeenth 
century.  Here,  too,  they  met  with  opposition,  but  toleration  was 
granted  them  in  Rhode  Island  and  in  the  new  colony  of  Penn- 
sylvania, that   the   Quaker,  William   Penn,   established  under 

*  It  is  accredited  to  John  Wesley  as  having  said  :  "  Had  the  Friends  been 
faithful  to  their  mission,  there  would  have  been  no  need  of  tlie  Metliodist 
Chui'ch." 

373 


374 


CORNER-STONES   OF   FAITH 


charter  granted  by  James  II.  in  lieu  of  pa^^ment  for  service 
rendered  by  Penn's  father,  Admiral  Penn.  Thither  many  Friends 
came,  where  they  formed  a  peaceful  and  prosperous  community, 
retaining  the  ascendency  of  government  for  several  generations. 
This  colony  offered  freedom  to  settlers  of  other  faiths ;  several 
communities  were  thus  settled  within  the  bounds  of  Penn's  grant. 


William  Penn's  treaty  with  the  Indians  (1682). 

George  Fox  visited  America,  traveling  from  Rhode  Island,  where 
he  attended  the  Yearly  Meeting  of  1()72,  to  Carolina.  At  the 
close  of  the  seventeenth  century  meetings  of  Friends  were  estab- 
lished in  all  the  English  colonies  in  America. 

2.  Organization.— The  organization  of  the  Society  of  Friends 
is  a  simple  democracy.  The  local  congregation  is  called  a  meet- 
ing. A  number  of  these  meetings  unite  to  form  the  monthly 
meeting  j  these  again  to  form  the  quarterly  meeting ;  and  all  the 


THE   FRIENDS 


375 


meetings  of  a  given  State  or  region  unite  to  form  the  Yearly 
Meeting,  which  is  the  supreme  authority.  There  are  now  four- 
teen Yearly  Meetings.  The  various  Yearly  Meetings  are  inde- 
pendent, but  maintain  fellowship  by  fraternal  correspondence. 
Each  meeting  has  authority  over  those  below  it.  All  members 
have  a  right  to  attend  and  to  take  part  in  the  meetings,  and 
there  is  no  presiding  officer;  a  clerk  receives  and  records  the 
sense  of  the  meeting  by  common  agreement.  Women  have  an 
equal  place  with  men. 
The  officers  of  the  Society 
are  ministers,  elders,  and 
overseers.  The  latter 
carry  out  the  will  of  the 
meeting;  the  elders  assist 
the  ministers;  and  the 
ministers  are  not  a  speci- 
ally educated  and  paid 
class,  but  those  that  seem 
to  be  ordained  by  God  and 
then  are  approved  by  the 
Society;  they  are  not  or- 
dained. They  are  not 
paid  for  theii'  services,  but 
if  need  be  are  supported 
by  the  Society.  Women 
may   be    ministers. 

3.  Teachings.— The  teachings  of  the  Friends  are  for  the  most 
part  those  of  evangelical  Christians.  The  central  thought  in 
their  teaching  is  the  immediate  influence  of  the  divine  Spirit  in 
the  heart  of  every  man,  and  the  guidance  in  worship  and  all 
religious  acts  by  the  Spirit.  ^^  The  Spirit  abides  in  every  con- 
verted soul."  The  '' inner  light"  or  grace  of  God  is  given  to  all, 
though  it  may  be  disregarded  and  smothered.  Creeds  are  for 
the  most  part  eschewed,  Bible  statements  being  deemed  sufficient, 


William  Penn  (1644-1718). 


376 


CORNER-STONES   OF   FAITH 


tliougli  articles  of  belief  have  been  put  forth.  ^^No  document 
exactly  answering  to  a  creed  has  ever  been  put  forth  by  the  So- 
ciety as  a  whole." 

4.  Worship.— The  worship  of   the   Friends  is  very  simple. 
There  are  no  pre2)ared  sermons ;  any  one  may  speak  if  moved 
by  the  Holy  Spirit.     Those  who  show  fitness  and  prove  accep- 
table  as   ministers    are 
L;i\'en  seats  at  the  head 
;  )f  the  meeting.    Notices 
;»f  their  services  do  not 
say  who  will  preach,  but 
say  that  So-and-so  will 
be    present;    the  infer- 
ence is  that  the  Spirit 
will  mo\'e  him  to  speak. 
Meetings  of   the  mem- 
1  )ers  are  sometimes  held 
without   a  word   being 
uttered:   it  is   enjoined 
hat  in  the  silent  meet- 
ings the  time  be  spent 
in  self-examination  and 
in  profitable  meditation, 
and  onh^  when  they  con- 
ceive that  they  are  led 
by  the  Spirit  to  address  an  audience  do  they  offer  anything  in  the 
wa}'  of  teaching  or  testimony.     There  is  a  tendency  in  some  quar- 
ters to  a  preai'rangement  of  the  service  aud  to  tlie  introduction  of 
music.    This  is  resisted,  as  limiting  the  action  of  the  divine  Spirit. 
Friends  believe  that  all  forms  and  rites  were,  done  away  with  in 
Christ,  and  therefore  tlu^y  do  not  baptize  nor  observe  the  Lord's 
Supper— these  are  si)iritual.     They  believe  that  all  shedding  of 
human   blood   is  wrong,   therefore   they  are   opposed   to  war. 
During  the  Revolution  there  were  those  w^ho  thought  a  defensive 


George  Fox  (lGli4-lGl»l). 


THE   FRIENDS 


377 


war  justifiable ;  they  were  known  as  "  Free  Quakers."  *  They  do 
not  take  an  oath,  but  affirm.  Friends  were  among  the  first  to 
cry  out  against  human  slavery,  and  even  in  the  South  they  freed 
their  slaves.  ^'  In  the  year  1787  there  was  not  a  slave  in  the  pos- 
session of  an  acknowledged  Quaker."  Although  William  Penn  was 
a  slave-owner,  he  provided  for  the  freedom  of  the  slave  after  four- 
teen years  of  service.  They  are 
ardent  advocates  of  temperance. 
They  have  Sabbath-schools  and 
encourage  Bible  study. 

Friends  are  known  by  the 
simplicity  of  their  life  and  dress, 
and  by  their  plain  speech.  They 
use  "thee"  and  'Hhou"  instead 
of  '^you."  Those  who  marry 
out  of  the  order  are  not  now 
disciplined,  as  former^.  Their 
view  of  marriage  is  that  God 
joins,  and  not  man  ;  they  do  not 
perform  the  marriage,  but  wit- 
ness to  it.  They  object  to  the 
use  of  the  heathen  names  for 
the  days  and  months,  preferring 
''first  day,"  "first  month,"  etc. 
The  Friends— and  we  are  speak- 
ing here  of  those  known  as  the 
Orthodox  Friends— carry  on  a 
considerable  home  and  foreign 

missionary  work,  having  flourishing  missions  in  Japan.  Syria, 
and  Mexico.  They  support  liome  missionaries  in  Alaska,  among 
the  Indians  on  the  frontier,  and  the  colored  people  of  the  South. 
They  also  give  much  attention  to  education,  having  good  col- 

*  The  reader  will  find  Dr.  S.  Weir  Mitchell's  "  Hugh  Wynne  "  interesting 
and  instructive  in  this  connection. 


femTTTIT 


r'ii<ii>iiii'ini«ii«^!t«ii"i'vniiivi\iiiiir 

Monument  to  William  I\'im. 
Fairmount  Park,  Philadelpliia,  Pa. 


y!/\ 


THE   FRIENDS  379 

leges  at  Haverford  and  Bryn  Mawr,  Pa.,  the  latter  for  women, 
with  high-grade  boarding-schools  at  Providence,  R.  I.,  Philadel- 
phia, Pa.,  and  elsewhere.  Their  organ  is  the  "  American  Friend," 
published  in  Pliiladelpliia.  One  of  tlie  most  prominent  Quakers 
of  the  present  century  was  John  Or.  Wliittier.  ''  Great  changes 
have  taken  place  sin(^e  the  tide  has  turned,  and  Friends  have  be- 
come an  aggressive,  growing  ])ody,  instead  of  a  diminishing  one."* 

The  Hicksites.— This  is  the  theologically  liberal  branch  of  the 
Friends,  so  called  from  their  leader,  Elias  Hicks,  who  was  bom 
on  Long  Island  in  1748  and  died  in  1830.  He  was  a  minister 
of  strong  personal  influence,  largely  by  reason  of  his  practi- 
cal preaching.  The  division  occurred  in  1827-28  on  doctrinal 
grounds,  and  was  quite  wide-spread  among  the  Friends.  Out  of 
it  grew  several  lawsuits  for  the  possession  of  property. 

The  liberal  teaching  of  Elias  Hicks  as  to  the  office  and  work  of 
Christ  laid  him  open  to  the  charge  of  Unitarianism,  and  liis  fol- 
lowers have  been  accused  of  holding  Unitarian  views.  While 
many  repudiate  this,  these  are  views  found  among  them  as  a 
result  of  the  liberty  of  thought  that  is  granted.  At  the  Friends' 
Congress  during  the  Parliament  of  Religions  a  statement  was 
made  which  declares  their  belief  in  the  divinity  of  Christ :  •'  The 
divine  nature,  the  Christ-sx)irit,  the  Word,  dwelt  in  Jesus  in  un- 
paralleled and  finitely  immeasurable  degree.  He  is  ^  the  highest 
possible  manifestation  of  God  in  man.'"  They  also  declared 
their  belief  in  ''  the  divine  immanence,  God's  direct  self-revelation 
to  our  perceptions,  His  shining  into  our  souls  if  admitted  " ;  and 
their  belief  in  ^'the  Scriptures  as  confirming  that  immediate 
divine  revelation,  recording  God's  A'isits  to  the  soul  in  the  past 
ages,  and  in  the  New  Testament  presenting  the  crowning  truths 
of  the  Christian  dispensation.  We  revere  the  Scriptures  and 
desire  enlightenment  from  the  Sjiirit  who  gave  their  truths."  t 
One  of  the  most  prominent  leaders  in  this  branch  was  Lucretia 

*  American  Chnrcli  History  Series,  vol.  xii.,  p.  300. 
t  "The  World's  Parliament  of  Reli^ons,"  edited  by  Dr.  J.  H.  Barrows, 
vol.  ii.,  p.  1458, 


380  CORNER-STONES   OF   FAITH 

Mott,  who  was  very  radical  in  her  teachings  concerning  Jesus 
Christ  and  the  Bible.  The  Hicksites  have  a  flourishing  college 
at  Swartmore,  Pa.,  and  are  deeply  interested  in  all  kinds  of  phil- 
anthropic and  reform  work. 

The  Wilburites.— This  is  another  branch  of  the  Friends, 
comprising  at  present  seven  small  Yearly  Meetings.  Their 
separation  occurred  in  tlie  first  half  of  the  present  century  be- 
cause of  their  objection  to  the  new  methods  of  evangelistic  and 
missionary  work.  They  still  have  a  strong  attachment  for  old 
forms  and  look  with  disfavor  upon  changes  and  innovations. 
They  have  an  educational  establishment  at  Barnes ville,  O. 

The  "  Primitive  "  Friends  are  a  still  more  conservative  body. 
They  are  a  small  number  who  are  zealous  "of  maintaining  the 
ancient  testimonies  of  the  Society  intact,  with  the  idea  of  bearing 
witness  to  the  sj)irituality  of  the  gospel  rather  than  propagat- 
ing it." 

For  further  study  see  the  following : 

"  History  of  the  Society  of  Friends,"  Professor  A.  C.  Thomas 
and  Dr.  R.  H.  Thomas  (New  York,  Christian  Literature  Company, 
1894).  (This  is  in  vol.  xii.  of  the  American  Church  History 
Series.) 

Article  "  Friends  "  in  '•  Concise  Dictionary  of  Religious  Know- 
ledge," edited  by  Dr.  S.  M.  Jackson,  and  in  "  Schaif-Herzog  En- 
cyclopedia." 

"History  of  Friends  in  America,"  James  Bowden  (London, 
1850). 

"  The  World's  Parliament  of  Religions,"  edited  by  Dr.  Barrows, 
vol.  ii.,  pp.  1450  et  seq. 

"  Religious  Forces  of  the  United  States,"  H.  K.  Carroll,  chap, 
xxi. 

"The  Hicksite  Quakers  and  their  Doctrines,"  James  M.  De 
Oarmo,  Ph.D.  (New  York,  Christian  Literature  Company,  1897). 

"  The  Society  of  Friends  in  tlie  Xineteenth  Century,"  WiUiam 
Hodgson  (Philadelpliia,  1876). 


THE   FRIENDS  381 

The  Shakers  are  sometimes  confounded  with  the  Quakers,  but 
are  quite  diflferent.  They  are  the  followers  of  Ann  Lee,  who 
w^as  born  in  England,  but  died  in  this  country  in  1784,  "the 
second  incarnation  of  the  Christ,  this  time  in  the  female  line." 
Their  first  community  was  established  at  Mount  Lel)anon,  N.  Y., 
ill  1792.  They  are  strict  celebates,  depending  ui)on  proselytes 
for  their  increase,  but  they  are  decreasing.  Rejecting  the  Trini. 
tarian  conception  of  God,  they  hold  to  the  duality  of  persons  in 
the  Deity,  male  and  femah.' ;  the  distinction  of  sex,  they  believe, 
inheres  in  the  soul  and  is  eternal.  They  live  in  connnunities,  and 
have  all  things  in  common.* 

*  See  "  Shaker  Sermons "  (gives  Shaker  theology),  by  H.  L.  Eads ;  also 
<'The  World's  Parliament  of  Religions,"  edited  b}^  Dr.  Barrows,  vol.  ii,, 
p.  1380;  and  Carroll's  ''Religious  Forces  of  the  United  States,"  p.  111. 


THE  FAITH   OF   OUR   FATHERS ;  OR,  WHY 
I  AM  A  FRIEND 


CHRIST'S  followers  were  first  called  Christians  ahoutthe  year  of 
our  Lord  42  or  43,  at  Antioch .  The  important  decision  to  admit 
the  Gentiles  to  Christian  fellowship  had  already  been  made  at 
Jerusalem,  though  it  took  a  miracle  to  convince  Peter  that  Cod 
was  no  respecter  of  persons,  and  that  Jew  and  Gentile  could  l^e 
partakers  of  the  same  spiritual  blessings.  Paul  and  Peter  began 
almost  simultaneously  the  work  of  evangelizing  the  heathen. 
Some  of  the  Hellenistic  Jews,  natives  of  Cyrene,  had  accepted 
their  teaching,  and  preached  Jesus  to  the  Greeks  at  Antioch. 
Vast  numbers  believed,  and  it  was  soon  evident  that  an  experi- 
enced teacher  and  caretaker  should  be  j^laced  over  them.  And 
the  brethren  sent  to  them  Barnabas,  who  also  took  to  help 
him  Paul.  These  two  earnest  men  for  one  whole  year  preached 
Christ,  and  vast  numbers  of  Jews  and  Gentiles  of  all  classes 
believed  and  were  joined  to  the  brethren.  These  brought  with 
them  distinctive  characteristics,  and  the  church  soon  lost  its 
appearance  of  a  Jewish  sect  and  stood  out  as  a  separate  com- 
munity. When  they  so  fraternized  as  a  common  brotherhood, 
without  the  necessity  of  circumcision  or  the  Passover,  the  Mosaic 
features  of  this  society  were  lost  in  the  wider  character  of  the 
New  Covenant.  They  called  themselves  brethren,  believers, 
saints,  disciples.     Probably  the  name  "  Christian  "  was  given  by 

383 


384 


CORNER-STONES   OF   FAITH 


the  Romans,  who,  having  so  often  heard  them  speak  of  Christ, 
gave  them  the  name  '^  Christian  "  in  ridicnle. 

But  certain  Jewish  brethren,  believers,  who  had  not  as  clearly 
understood  the  spirituality^  of  the  Christian  dispensation,  "  came 
down  from  Judea,  teaching  that,  except  ye  be  circumcised  after 

the  manner  of  Moses, 
ye  cannot  be  saved." 
Paul  and  Barnabas 
had  no  small  dissen- 
sion and  disputation 
with  them,  and  the 
churcli  sent  them  and 
certain  others  up  to 
Joi-usalem  that  these 
(|iicstions  might  be 
settled.  The  deci- 
sion of  the  council  we 
find  recorded  in  Acts 
XV.  24-29:  ^^Foras- 
much as  we  have 
heard,  that  certain 
which  went  out  from 
us  have  trouliled  3'ou 
with  words,  subvert- 
ing your  souls,  say- 
ing, Ye  must  be  cir- 
cumcised, and  keep  the  law :  to  whom  we  gave  no  such  com- 
mandment:  ...  it  seemed  good  to  the  Holy  Spirit,  and  to  us, 
to  lay  upon  you  no  greater  ))urden  than  these  necessary  things ; 
that  ye  abstain  from  UK^nts  offered  to  idols,  and  from  blood,  and 
from  things  strangled,  and  from  fornication :  from  which  if  ye 
keep  yourselves,  ye  shall  do  well.  Fare  ye  well."  Profession  of 
faith  in  Jesus,  followed  by  a  pure  life,  was  all  that  the  council 
required  of  the  Gentile  church. 

There  seems  to  have  been  nothing  in  th(^  public  service,  for  the 


Rev.  F.  O.  C'artland. 


WHY  I  AM  A   FRIEND  385 

first  one  hundred  years,  premeditated  or  liumanh^  arranged.  The 
early  church  believed  in  the  real  presence  of  the  Lord  Jesus 
Christ  in  the  assemblies  of  His  people,  and  that  His  Holy  Spirit 
would  lead  in  the  exercises  and  inspire  individuals  to  varied  acts 
of  devotion.  Consequently,  as  was  evidently  the  practice  of  the 
patriarchs  and  prophets,  they  worshiped  God  in  silence.  Bing- 
ham tells  us:  ''It  was  the  custom  of  the  ancient  Jews  upon  en- 
tering the  synagogue  to  remain  for  some  time  in  reverent  silence, 
that  they  might  meditate  upon  the  divine  attril^utes  and  the 
majesty  of  the  Lord  God  of  Israel."  Zechariah  ii.  13  says :  "  Be 
silent,  O  all  flesh,  before  the  Lord."  Isaiah  xli.  1  says :  "  Keep 
silence  before  Me,  O  islands ;  and  let  the  people  renew  their 
strength:  let  them  come  near;  then  let  them  speak."  The 
psalmist  (Ps.  Ixxxv.  8)  says  :  "  I  will  hear  what  God  the  Lord  will 
speak :  for  He  will  speak  peace  unto  His  people,  and  to  His  saints." 
The  apostolic  church  for  about  the  first  centmy  practised  the 
observance  of  an  interval  of  silence  in  their  public  assembhes. 
Pressense  writes  of  the  early  Christian  church :  "  The  whole  as- 
sembly joins  first  in  prayer.  Its  supplications  rise  to  God  in 
deep  silence ;  then  the  solemn  silence  is  broken  by  the  voice  of 
the  minister,  who  directs  the  secret  prayer  by  calling  to  mind 
those  great  objects  of  supplication  which  should  never  be  for- 
gotten.'* There  was  no  person  appointed  to  read  the  Scriptures, 
but  each  approved  member  in  the  congregation  Avas  at  liberty  to 
read  such  portion  as  he  felt  called  upon  to  present  for  the  con- 
sideration of  the  assembled  church.  The  vocal  service  was  not 
confined  to  t^.  e  recognized  minister.  "Where  the  Spirit  of  the 
Lord  is,  there  is  liberty,"  was  their  faith  and  practice.  They 
were  at  liberty,  one  by  one,  to  speak  a  word  of  exhortation  or 
prayer  as  their  own  need  or  that  of  the  congregation  might  be 
impressed  upon  their  minds.  Others,  one  or  more,  sang  songs 
of  praise,  passages  from  the  Holy  Scriptures,  the  Psalms  espe- 
cially being  used,  ending  at  times  with  the  doxology  taken  from 
Revelation  i.  5,  6,  or  Luke  ii.  14.  Extempore  hymns  were  also 
chanted,  as  the  members  were  inspired.     Other  words  of  the 


386  CORNER-STONES   OF  FAITH 

saints  were  sometimes  used.  Guerieke  tells  ns  that,  in  the  first 
century,  hymnology  was  extremely  simple  and  artless,  being 
chiefly  recitative.  For  more  than  one  hundred  years  after  the 
Scotch  Reformation  the  practice  of  hymn-singing  was  almost 
unknown  in  the  churches  of  Great  Britain,  although  the  German 
Reformers  largely  availed  themselves  of  its  popular  aid,  both  in 
their  social  and  public  worship.  The  Scotch  churches,  having 
been  so  recently  delivered  from  the  bondage  of  the  Romish  ritual, 
feared  to  what  this  might  lead.  Hymns  were  an  element  of 
trouble  very  earh'  in  the  church.  As  early  as  the  fifth  century, 
which  called  into  existence  i)rofessional  singers,  church  music 
and  hymns  received  more  attention  and  became  more  varied. 
Elaborate  hymns,  as  well  as  more  artificial  style  of  singing,  were 
then  introduced.  "  The  Arians,"  Guerieke  further  states,  "  in  the 
depth  of  night,  walked  in  procession  l\v  torch-light,  singing  beau- 
tiful hymns  and  anthems,  to  hear  which  the  people  flocked  in 
troops."  The  sentiments  expressed  in  their  hyiinis  and  anthems 
were  not  altogether  orthodox.  Accoi-dingly.  St.  Chrysostom 
believed  that  nothing  better  could  l)e  done  than  to  attempt  to 
surpass  these  Arians  by  still  more  beautiful  singing  in  the  use  of 
orthodox  hymns,  therel)y  introducing  a  church  psalmody  of  a 
more  solemn  and  moving  charactei-. 

Notwithstanding  the  departure  from  the  simplicity  of  the  an- 
cient church  by  many  in  this  service,  we  gladly  acknowledge  that 
the  singing  of  the  beautiful  hymns  of  Isaac  Watts,  Wesley,  Top- 
lady,  and  others,  many  of  which  were  doubtless  inspired,  has 
been  a  means  of  blessing  to  many.  Robert  Barclay,  a  standard 
author  and  minister  of  the  early  Friends,  says  that  "  singing  of 
psalms  was  used  by  the  saints  ;  that  it  is  a  part  of  God's  worship 
when  performed  in  His  will  and  by  His  Spirit.  That  it  may 
be,  and  is,  warrantably  performed  among  the  saints,  is  a  thing 
denied  by  no  Quaker  (so  called),  and  it  is  not  unusual  among 
them,  whereof  I  have  myself  been  a  witness,  and  have  felt  the 
sweetness  and  quickening  virtue  of  the  Spirit  therein  and  on 
such  occasions  ministered." 


WHY  I  AM  A  FRIEND  387 

In  the  Hebrew  cliurch,  musical  instruments  were  doubtless 
used,  but  we  liave  failed  to  discover  any  evidence  that  the}^  were 
used  during'  the  early  days  of  the  Christian  disi^ensation.  The  di- 
versity of  gifts  by  the  same  Spirit  was  recognized  by  the  apostles, 
and  all  were  directed  to  wait  upon  their  gifts  :  '^  whetlier  prophecy, 
let  us  prophesy  according  to  the  proportion  of  faith  ;  or  ministry, 
let  us  wait  on  our  ministering."  The  distinction  of  clergy  and 
laity  was  unknown  in  apostolic  times.  There  was  the  same  High 
Priest  for  all.  All  men  being  reconciled  to  God  were  themselves 
made  kings  and  priests  unto  Him.  The  advancement  of  the 
cause  of  Christ  depended  not  alone  on  one  select  (dass,  but  all 
were  called  to  work  for  the  spread  of  the  gospel,  each  exercising 
the  special  gift  which  God  had  bestowed  upon  liim,  his  nature 
being  renewed  and  ennobled  by  the  Holy  Spirit. 

The  distinction  which  St.  Paul  made  between  Christians  is 
based  not  upon  office,  but  upon  spiritual  power,  and  gifts  of  the 
Spirit  were  not  confined  to  men— women  also  being  called  upon 
to  prophesy.  When  the  Holy  Ghost,  on  the  day  of  Pentecost, 
descended  on  the  disciples,  women  as  well  as  men  began  to  speak, 
Peter  declaring  that  what  was  then  happening  was  the  fulfilment 
of  the  prophecy  of  Joel :  "  I  will  pour  out  of  My  Spirit  upon  all 
flesh :  and  your  sons  and  your  daughters  shall  prophesy."  The 
apostle  Paul  did  at  one  time  say :  ^'  Let  your  women  keep  silence 
in  the  churches."  We  have  good  evidence,  however,  that  he  did 
not  refer  to  the  ministry,  as  he  said  if  they  would  learn  anything, 
let  them  ask  of  their  husbands  at  home.  The  custom  of  the  day 
gave  them,  with  others,  the  privilege  of  asking  questions  of  the 
minister,  and  at  this  place  they  were  doubtless  troublesome,  and 
interfered  with  the  work  of  the  gospel.  He  unmistakably  sanc- 
tions their  preaching  and  praying,  for  he  gives  explicit  directions 
liow  they  shall  appear  while  doing  so,  and  he  mentions  Phihp's 
four  daughters  who  did  prophesy,  besides  others  "  wlio  labored 
in  the  Lord."  Pliny  the  Younger,  in  his  celebrated  letter  to  the 
emperor  Trajan  (written  about  a.d.  107),  speaks  of  liaving  vainly 
sought  to  extract  "  by  torture,  from  some  handmaidens  who  were 


388  CORNER-STONES   OF   FAITH 

called  ministers/'  some  admissions  of  the  crimes  charged  upon 
the  Christians  by  their  enemies. 

The  only  limitation  which  Paul,  or  any  apostle,  sets  to  the 
free  exercise  of  spiritual  gifts  is  that  all  things  shall  be  done 
''  decently  and  in  order,"  and  he  declares  that  the  "  spirits  of  the 
prophets  are  subject  to  the  prophets." 

What  they  offered  as  prayer  was  from  the  heart,  and  as  they 
felt  their  present  need.  No  such  thing  as  written  prayer  was 
known  in  the  worshij)  and  service  of  the  primitiv^e  church.  So 
far  as  known,  not  even  the  Lord's  Prayer  was  used  as  a  custom- 
ary part  of  worship.  Neither  the  New  Testament  nor  any  of  the 
earlier  writers  give  any  intimation  of  its  being  so  used  until  we 
come  to  TertuUian,  al)out  the  middle  of  the  second  century. 
Clement  of  Alexandria  writes  :  "  Not  in  specified  place  or  selected 
temple,  or  at  certain  festivals  and  on  appointed  days,  but  during 
his  whole  life,  the  mature  Christian  honors  God,  that  is,  offers 
his  grateful  thanks  for  the  knowledge  of  the  way  to  live." 

During  the  twenty-five  years  following  the  Pentecost  we  find 
no  mention  of  the  Passover,  except  as  an  indication  of  time  in 
Acts  xii.  3,  nor  any  further  notice  of  tlie  daily  breaking  of 
bread.  About  the  year  58  we  come  upon  tlie  practice  in  full 
activity  in  the  Corinthian  chnrcli,  and  the  ai)Ostle  then  takes 
notice  of  it  to  correct  grave  abuses  whicli  had  crept  into  its  ob- 
servance, those  who  met  on  these  occasions  no  longer  doing  it*in 
remembrance  of  their  Lord,  T)ut  each  serving  himself  before  the 
others,  eating  and  drinknig  to  excess.  For  some  time  the  repast 
retained  its  original  character— that  of  a  social  meal.  No  priest 
was  needed  to  consecrate  what  was  eaten.  Those  who  were  able 
furnished  the  simple  meal,  and  what  was  left  was  given  to  the 
poor.  The  occasion  was  made  a  social  one,  as  well  as  a  religious 
observance ;  and  as,  with  closed  d(X)rs,  the  faithful  mingled  and 
broke  bread  together,  in  remembrance  of  their  Lord  and  Master, 
they  were  refreshed  spiritually  as  well  as  ])hysically.  From  this 
simple  meal  gradually  grew  up  by  the  addition  of  one  observance 
after  another  the  sacerdotal  element,  or  sacrament  of  the  Lord's 


WHY  I  AM  A  FRIEND  389 

Supper.  The  idea  of  the  social  and  the  spiritual  became  sepa- 
rated. Stanley  says  that  the  repast  was  parted  from  the  religious 
act,  which  became  more  and  more  sacred.  For  a  time  the  meal 
immediately  preceded  or  followed  the  sacrament.  From  century 
to  century  the  breach  widened.  The  daily  administration  ceased 
and  was  confined  to  the  Sabbath  and  festivals.  Finally  the  meal 
itself  fell  under  suspicion.  Augustine  and  Ambrose  condemned 
it,  and,  in  the  fifth  century,  that  which  had  been  the  original 
form  of  the  eucharist  was  forbidden  as  profane  by  the  councils 
of  Carthage  and  Laodicea.  It  is  remarkable  that  Clement  of 
Rome  and  the  authors  of  the  letter  to  Diognetus  and  the  epistles 
to  Barnabas  make  no  mention  of  the  Lord's  Supper.  ^\nien  we 
look  carefully  over  the  words  of  the  Bible  concerning  this  so- 
called  ordinance,  we  find  that  John  does  not  mention  the  Passover 
supper,  although  he  was  present  on  the  occasion  of  our  Lord's 
partaking  of  the  meal  with  His  disciples.  Matthew  and  Mark 
make  no  mention  of  His  saying,  ''This  do  in  remembrance  of 
Me."  Had  they  supposed  that  He  was  instituting  an  ordinance, 
it  seems  strange  that  they  should  have  been  unmindful  of  their 
duty  to  record  it.  Luke  states  that  it  was  the  Jewish  Passover 
of  which  they  were  partaking  together,  and  that  when  partaken 
of  thereafter  it  was  to  be  in  remembrance  of  the  ''  Lamb  slain 
from  the  foundation  of  the  world."  The  only  reference  else- 
where in  the  Scriptures  to  these  words  is  in  1  Corinthians  xi.  25, 
26,  where  Paul  answers  the  questions  of  some,  and  reproves 
others  who  ate  and  drank  unworthily ;  and  ^'  many,"  he  says, 
"  are  weak  among  you,  and  many  sleep  from  this  cause."  Ter- 
tullian,  about  208  a.d.,  seems  to  have  been  the  first  to  call  this 
supper  "  sacrament,"  which,  in  Latin,  means  mystery,  and  the 
converting  of  material  bread  and  wine  into  the  literal  body  and 
blood  of  Christ  is  being  taught  by  some  in  this  day. 

Ignatius,  who  had  changed  from  a  kniglit  to  a  priest  by  study- 
ing the  Xew  Testament  and  by  prayei'.  lias  notliing  to  say  of  the 
outward  sacrament,  but  pours  out  his  soul  for  the  communion, 
saying :  '^  I  seek  the  Bread  of  God,  which  is  Jesus  Christ,  and  I 


390  CORNER-STONES   OF   FAITH 

seek  the  blood  wliicli  is  incorruptible."  The  term  '^sacrament" 
is  uot  iu  the  Bible.  It  was  not  used  in  connection  with  Chris- 
tianity until  the  church  had  fallen  away. 

Xeander  tells  us  that  Anacetus,  who  was  Bishop  of  Rome,  al- 
leged that  his  predecessors,  in  a  church  of  Gentile  Christians  who 
followed  St.  Paul,  had  introduced  nothing  of  that  sort,  although 
Polycarp,  Bishop  of  Smyrna,  admits  that  he  had,  with  the  Jew- 
ish apostle  John,  obser\'ed  the  Passover. 

There  is  no  question  about  the  use  of  water  by  the  Jews  and 
by  John  who  was  called  the  Baptist,  on  account  of  its  being  the 
especial  feature  of  that  dispensation,  and  yet  he  forcibly  presents 
the  true  baptism,  of  which  his  was  tlie  figure,  and  tells  the  people 
plainly,  "I  indeed  baptize  you  with  water  unto  repentance:  but 
He  who  Cometh  after  me.  tlie  latchct  of  wliose  shoes  I  am  not 
worthy  to  stoop  down  and  unloose,  He  shall  baptize  you  Avith  the 
Holy  Ghost  and  with  fire."  And  when  Jesus,  recognizing  the 
correctness  of  tlie  figure  or  type,  came  to  Jolm  to  be  baptized, 
John  hesitated  and  confessed  his  own  need  of  the  true  baptism. 
The  Master  insisted,  saying,  '^  Suffer  it  to  be  so  now:  for  thus  it 
becometh  us  to  fulfil  all  righteousness,"  and,  as  was  the  case  with 
all  other  figures,  He  fulfilled  this  in  Himself.  There  is  no  doubt 
that  the  apostles  practised  watc^r  baptisin.  Paul  w^as  the  most 
noted  exception,  and  he  admits  that  he  ba])tiz('d  (rains,  the 
household  of  Stephaiuis,  and  Cris])ns.  but  (Mn})hatically  declares 
that  he  was  not  sent  (l)y  Christ)  to  l>aptize,  Imt  to  j)reach  the 
gospel.  At  first  the  act  was  of  the  simplest  kind,  and  any  of  the 
members  might  perform  it.  Tertullian  says  concerning  baptism  : 
"Even  layinen  have  the  right  to  baptize,  for  what  is  e([ually  re- 
ceived may  be  e(iually  given  "  :  and  Justin  Martyr,  one  of  the  first 
apologists  whose  works  have  come  down  to  us,  says:  "What 
need  have  I  of  that  other  baptism,  who  have  the  baptism  of  the 
Holy  Ghost?" 

Swearing  is  emphatically  forbidden  in  the  Xew  Testament. 
Our  Lord's  words  in  His  Sermon  on  the  Mcmnt  are  very  plain : 
"  Ye  have  heard  that  it  hath  been  said  bv  them  of  old  time.  Thou 


WHY   I   AM   A   FRIEND  301 

shalt  not  forswear  thyself,  but  shalt  perform  unto  the  Lord  thine 
oaths :  but  I  say  unto  you,  Swear  not  at  all."  James  v.  12,  in 
strong  terms,  forbids  tlie  practice  :  "Above  all  things,  my  breth- 
ren, swear  not."  Clement  says  :  "  He  who  possesses  true  know- 
ledge does  not  swear,  but  prefers  making  his  affirmations  by  yea 
and  his  denials  by  nay."  Tertullian  says :  "  I  do  not  speak  of 
perjury,  since  all  swearing  is  forbidden."  William  Penn  said : 
'' A  true  word  needs  no  oath." 

When  Christ  disarmed  Peter  He  undoubtedly  meant  to  remove 
the  sword  from  His  followers  forever.  The  prophet  Isaiah  clearly 
predicted  it.  Micah  says,  in  much  the  same  words :  "  And  He 
shall  judge  among  many  people,  and  rebuke  strong  nations  afar  off ; 
and  they  shall  beat  their  swords  into  plowshares,  and  their  spears 
into  pruning-hooks :  nation  shall  not  lift  up  a  sword  against 
nation,  neither  shall  they  learn  war  any  more'-  (Micah  iv.  3). 

Clear  as  are  the  teachings  of  the  New  Testament,  faithful  as 
were  the  apostles  and  early  Christians  to  the  light  they  had,  the 
church  became  formal,  cold,  and  corrupt.  The  dark  ages  fol- 
lowed, and  in  the  sixteenth  century  the  condition  had  become 
one  of  great  corruption  among  the  people  and  clergy.  Ecclesi- 
astical penance  was  confounded  with  Christian  repentance.  In- 
stead of  expecting  pardon  for  sins  from  Christ  only  b}-^  faith, 
it  was  expected  chiefly  from  the  church  by  works  of  penance. 
Winpheling,  a  priest  and  preacher  clamoring  for  reform  before 
Luther,  says :  ''  In  the  rural  districts  the  persons  selected  for 
preachers  were  miserable  creatures  who  had  been  previously 
raised  from  beggary— cast-off  cooks,  musicians,  grooms,  and  still 
worse."  The  higher  clerg}^  were  often  sunk  in  deep  ignorance, 
congratulating  themselves  that  they  had  never  leai-ned  Greek 
or  Hebrew.  ''The  New  Testament,"  says  one  of  them,  ''is  a 
book  full  of  briers  and  serpents."  Luther  says :  ''  Evil  had  spread 
to  all  ranks.  A  spirit  of  error  had  been  sent  to  men.  C^irrup- 
tion  of  manners  kept  pace  with  corruption  of  faith."  A  great 
motive  of  the  Protestant  Reformation  was  the  corrupt  and 
worldly  character  of  the  priesthood. 


392  CORNER-STONES   OF   FAITH 

Rulers  were  dictated  to  by  the  priests,  and  governments  were 
under  the  authority  of  the  church  ofificials,  who  hesitated  not  to 
use  their  power  against  the  persecuted  Christians.  Nor  did  this 
evil  pass  away  entirely  with  the  renunciation  of  the  Church  of 
Rome.  During  the  early  days  of  George  Fox,  Bishop  Burnet, 
who  died  in  1625,  a  leading  ecclesiastic  of  the  Church  of  England, 
writes :  "  I  cannot  look  without  deepest  concern  on  the  imminent 
ruin  hanging  over  the  church.  The  outward  state  of  things  is 
bad  enough,  God  knows ;  but  that  which  excites  my  fears  is  the 
inward  condition  into  which  the  church  has  unhappily  fallen. 
None  but  those  who  are  obliged  to  know  can  adequately  compre- 
hend the  religious  ignorance  of  those  who  present  themselves  for 
ordination.  They  are  strangers  to  the  plainest  parts  of  Scripture, 
which,  they  sa}^  in  excuse  for  their  ignorance,  their  tutors  in  the 
universities  had  never  mentioned  their  reading;  so  that  they 
could  give  no  account,  or  a  very  imperfect  one,  of  the  contents 
of  the  gospels." 

Not  Roman  Catholics  alone  persecuted  the  believers,  but  Eng- 
lish Protestants,  having  obtained  liberty  for  themselves,  tried  to 
compel  those  of  different  religious  opinions  to  conform  to  their 
beliefs.  Under  this  condition  of  things,  George  Fox,  the  founder 
of  the  Society  of  Friends,  appeared.  He  was  a  humble  shoe- 
maker. He  proclaimed  an  insurrection  against  every  form  of 
authority  over  conscience.  He  resisted  every  attempt  at  the 
slavish  subjection  of  the  understanding,  but  he  circumscribed 
this  freedom  by  obedience  to  truth.  He  declared  that  if  the 
truth  made  men  free,  then  were  they  free  indeed,  and  no  church 
dignitary  or  government  official  had  the  right  to  lund  men's 
consciences,  bearing  in  mind,  however,  that  the  conscience  which 
cannot  obey  the  hiw  must  suffer  the  penalty  of  the  law. 

Between  IGGl  and  1697,  in  England  alone,  13,562  persons, 
followers  of  George  Fox,  were  imprisoned  for  conscience'  sake; 
198  were  transported  beyond  the  sea;  338  died  in  prison  or  of 
their  wounds.  All  this  was  greatly  aggravated  by  the  confisca- 
tion of  their  property  and  spoiling  of  their  goods  to  enormous 


WHY  I  AM  A  FRIEND  393 

amounts  for  tithes  and  church-rates.  Yet,  without  faltering, 
they  regularly  kept  up  their  meetings,  preached  without  fear 
'^  Jesus  Christ,  and  Him  crucified,"  as  the  only  way  of  salvation, 
and  that  no  tithes  or  penance  would  be  accepted  by  God  as  a  sin- 
offering.  He  requires  the  offeiing  of  a  contrite  heart  and  ac- 
ceptance of  the  price  which  has  been  paid  by  Jesus  Christ  of  His 
own  life  on  the  cross. 

Sometimes  so  many  were  imprisoned  that  the  chiklren  only 
were  left  to  keep  up  the  meetings.  George  Fox  wouhl  not  be 
silenced.  He  preached,  wrote,  talked,  and  traveknl  very  exten- 
sively. He  visited  kings  and  priests  wdth  equal  freedom,  and 
hesitated  not  to  declare  the  Word  of  God  to  all.  Though  of 
humble  parentage,  his  "  gift  made  room  for  him."  Among  all 
classes  he  found  those  who  were  tired  of  religious  bonds  and 
longing  for  freedom  in  the  truth.  The  Friends  were  often 
brought  before  the  magistrates  by  their  religious  opponents  on 
various  pretexts,  and  required  to  take  the  oath,  which  it  was  well 
known  they  would  not  do,  and,  upon  refusing,  they  were  thrust 
into  prison  without  reference  to  the  charges  upon  which  they 
had  been  arrested. 

Accepting  the  command  of  the  Lord,  '^  Thou  shalt  not  kill,'' 
they  agree  with  Justin  Martyr  and  Tertullian  that  all  war  is  un- 
lawful for  Christians ;  hence  they  refuse  to  bear  arms,  agreeing 
with  the  early  church  that  when  our  Lord  commanded  Peter  to 
put  up  his  sword  He  meant  forever  to  disarm  His  followers. 
Great  have  been  the  sufferings  of  Friends  on  this  account,  and 
perhaps  never  greater  than  during  the  Civil  War  in  tliis  country, 
when  they  were  pressed  into  the  Southern  army  and  various 
means  of  torture  used  to  compel  them  to  fight.  Repeated  at- 
tempts were  made  to  have  them  shot,  but  the  soldiers  refused  to 
do  it.  On  some  occasions  they  were  taken  into  battle,  though 
they  would  not  carry  arms ;  but  none  Avere  wounded. 

George  Fox,  seeing  the  undue  importance  placed  by  church- 
members  upon  water  baptism,  was  constrained  with  Justin  ^lar- 
tyr  to  say,  '^  What  need  have  I  of  that  other  baptism,  avIio  have 


394  CORNER-STONES   OF   FAITH 

the  baptism  of  the  Holy  Ghost  ? "  He  testified,  as  to  his  follow- 
ers, not  so  much  against  the  other  as  for  the  baptism  of  the 
Holy  Ghost,  of  which  the  immersion  in  water  is  but  the  figure. 
Having  the  real,  we  need  not  the  shadow. 

The  Master  knew  the  Jews  would  continue  to  observe  the 
Passover,  and  He  would  have  their  attention  turned  to  HimseK. 
With  Ignatius,  the  Friends  would  say :  "  We  pour  out  our  souls 
for  that  spiritual  communion,  and  seek  the  Bread  of  God,  which 
is  Jesus  Christ,  and  the  blood  which  is  incorruptible." 

Friends  have  ever  kept  to  the  custom  of  the  early  church  of 
worshiping  God  in  silence  ;  not  that  meetings  for  worship  should 
be  silent  meetings,  but  that  there  should  be  silence  in  meetings 
of  the  believers,  and  an  opportunity  to  commune  with  God  and 
to  "hear  what  God  the  Lord  will  speak."  With  the  apostolic 
church,  they  say  and  ]:)elieve  that  where  the  Spirit  of  the  Lord  is, 
there  is  liberty,  and  all  who  are  reconciled  to  God  being  kings  and 
priests  unto  Him,  any  one  of  them  who  feels  led  thereto  may 
read  a  portion  of  Scri})ture,  offer  a  prayer,  or  sing  a  hymn ;  and 
the  service  need  not  be  confined  to  the  men,  but  liberty  in  the  Spirit 
may  be  exercised  by  women  as  well.  As.  after  the  day  of  Pen- 
tecost, sons  and  daughters  prophesied,  so  they  believe  that  God 
has  poured  out  His  Spirit  upon  all  flesh,  and  daughters  as  well 
as  sons  may  and  do  prophesy.  Good  women,  in  obedience  to 
the  call  of  their  Lord,  have  braved  ])ul^lic  opinion,  sacrificed 
much  that  is  dear  to  the  heart  of  wife  and  mother,  and,  as  her- 
alds of  the  cross,  gone  upon  their  Master's  errands,  to  the  sa\^ng 
of  many  souls.  In  view  of  all  the  proof  that  God  calls  and  blesses 
faithful  women  in  the  work  of  the  ministry,  who  shall  say  that 
Christ's  command,  "  Go  preach  My  gospel,"  is  not  addressed  to 
women  ? 

In  the  administration  of  church  affairs  Friends  recognize  as 
having  equal  liberty  of  speech  the  ministers,  the  elders,  and  the 
members,  women  as  Avell  as  men,  while  the  direct  care  of  the 
church  affairs  naturally  falls  upon  those  most  experienced. 
Their  monthly,  quarterly,  and  yearly  meetings  are  for  church 


WHY  I  AM  A  FRIEND  395 

government  and  arranging  for  the  extension  of  Christ's  kingdom 
on  the  earth  in  educational,  missionary,  peace,  temperance,  and 
gospel  work  at  home  and  abroad.  The  care  of  these  several  de- 
partments is  assigned  to  committees  composed  of  persons  inter- 
ested in  and  qualified  for  each  line  of  service. 

The  fundamental  doctrines  of  the  gospel  are  accepted  in  com- 
mon with  other  evangelical  churches,  accepting  the  Lord  Jesus 
Christ  as  the  "  Word  who  was  with  the  Father  before  the  world 
was,"  God  manifest  in  the  flesh,  who  gave  His  life  for  the  world, 
and  in  the  shedding  of  whose  blood  there  is  plenteous  redemp- 
tion. They  acknowledge  the  fall  of  man  and  the  necessity  of 
redemption  through  repentance  toward  God  and  faith  in  our 
Lord  Jesus  Christ.  They  believe  in  the  indwelling  presence  of 
God  in  the  heart  of  the  believer  who  has  opened  the  door  and  let 
Christ  by  His  Spirit  come  in.  The  doctrine  of  sanctification  by 
the  Spirit  has  ever  had  an  important  lAaae  in  the  teaching  of 
Friends,  and  that  to  keep  one's  self  unspotted  from  the  world  is 
the  Christian's  duty.  Eternal  punishment  of  the  wicked,  and 
everlasting  bliss  for  the  righteous,  they  believe  to  be  Bible 
teaching.  The  resurrection  of  the  dead  and  final  victory  over 
death,  hell,  and  the  grave  is  the  privilege  of  all  who  continue 
faithful.  The  Bible  is  accepted  as  the  revealed  will  of  God  and 
as  our  rule  for  faith  and  practice.  All  immediate  influence  or  sup- 
posed guidance  or  teaching  of  the  Spirit  must  be  tested  thereby. 

Not  because  the  circumstance  of  my  birth  gave  my  name  a 
place  upon  the  church  record,  neither  because  my  environments 
have  been  favorable,  am  I  a  Friend,  but  because,  after  careful 
study  and  research,  I  have  come  to  believe  most  fully  that  on 
those  points  in  which  they  differ  from  other  Christian  denomi- 
nations their  understanding  of  gospel  truth  accords  most  nearly 
with  Christ's  teaching  and  vnth.  "the  faith  and  practice  of  our 
fathers." 


c^,^^ 


XIV 


ADVENTISTS,     BUNKERS,     MENNONITES,     CHURCHES 
OF   GOD,  THE  NEW   CHURCH,   AND   OTHERS 

THE  denominations  in  this  group  and  in  that  to  follow  can- 
not receive  as  full  a  description  here  as  the  larger  and  more 
prominent  ones  that  have  preceded.  But  sufficient  will  be  given 
that  the  reader  may  know  whence  they  came  and  wherein  lie 
their  distinguishing  characteristics. 

THE  ADVENTISTS,  OR  ^HLLERITES 

The  origin  of  the  Adventists  is  to  be  found  in  the  preaching  of 
William  Miller,  and  hence  they  are  sometimes  known  as  Mil- 
lerites.  Miller  was  a  man  of  somewhat  limited  education  and  at 
the  outset  a  deist.  He  afterward  became  converted  and  joined 
a  Baptist  church.  As  a  result  of  a  study  of  the  Scriptures,  es- 
pecially the  prophecies,  he  proclaimed  the  near  approach  of  the 
second  coming  of  Christ;  and  he  taught  that  the  millennium 
would  follow,  not  precede,  the  end  of  the  world.  He  began  his 
preaching  and  predictions  about  1831,  and  1843  was  named  as 
the  time  for  the  end  of  the  world.  That  failing,  the  fall  of  184-t 
was  named  as  the  time.  After  that  Miller  and  others  discour- 
aged the  setting  of  any  definite  time.  Miller  gained  many  fol- 
lowers and  helpers  through  his  preaching  and  publications,  not 
a  few  of  whom  remained  although  the  predictions  failed  of  ful- 
filment.    His  death  occurred  at  Low  Hampton,  N.  Y.,  in  1849. 

397 


398  CORNER-STONES   OF   FAITH 

The  teacMng  of  the  Adventists  in  general  is  that  the  kingdom 
is  to  be  set  up  on  the  earth,  which  is  to  be  refined  by  fire,  and 
that  Christ  is  to  come  in  person  before  the  millennium.  They 
accept  the  inspiration  of  the  Scriptures,  and  take  it  as  their 
creed,  interpreting  it,  for  the  most  part,  literally.  Otherwise  the 
xldventists  teach  the  generally  accepted  evangelical  doctrines. 
They  baptize  by  immersion. 

The  government  of  Adventist  churches  is  Congregational,  except 
the  Seventh-day  Adventists,  who  have  a  Presbyterian  form  in  part. 

There  are  the  following  separate  branches  of  the  Adventists : 

1.  The  Evangelical  Adventists  are  the  oldest  body.  They 
proclaim  a  near  advent  of  Christ  without  setting  the  exact  date. 
They  hold  to  the  consciousness  of  all  the  dead  in  Hades,  and  the 
natural  immortality  of  the  soul,  and  to  future  rewards  and  punish- 
ments, the  righteous  rising  at  the  beginning  of  the  millennium 
and  being  awarded  etei-nal  bliss,  the  wicked  rising  at  the  end  of 
the  millennium  and  being  sent  away  into  everlasting  punishment. 
Their  organ  is  '^  Messiah's  Herald,"  published  weekly  in  Boston. 

2.  The  Advent  Christians  began  about  1855  in  a  division 
over  immortality.  In  1861  a  General  Association  was  formed. 
They  believe  that  the  dead  sleep  in  unconscious  repose  until  Christ 
comes ;  that  immortality  is  conditioned  upon  receiving  Christ ; 
the  wicked  will  utterly  perish.  ''  They  make  much  of  Sunday- 
schools,  and  are  free  and  simple  in  worship."  Their  chief  organ 
is  the  "  World's  Crisis,"  pubHshed  weekly  in  Boston.  At  Yar- 
mouth, Me.,  is  the  Scriptural  Pul)lication  House. 

3.  The  Seventh-day  Adventists  arose  in  1845.  They  teach 
that  the  observance  of  tlie  seventh  day,  or  Saturday,  as  the  Sab- 
bath is  obligatory,  in  which  they  differ  from  all  other  Adventists, 
as  well  as  from  all  other  denominations  except  the  Seventh-day 
Baptists.  They  teach,  further,  that  man  is  not  immortal,  but 
receives  immortality  in  accei)tiug  Christ;  that  the  dead  sleep 
until  the  resurrection ;  that  tlie  millennial  reign  of  Christ  is  not 
on  the  earth,  but  in  the  holy  city  in  the  skies.  They  believe  that 
the  beast  of  Revelation  xiii.  11  is  this  government.     Each  year 


THE  ADVENTISTS,   OK   MITJ.EKITES  399 

quite  a  nnm])er  of  their  members  are  tried  and  punished  for 
working'  on  Sunday— an  unjust  persecution,  as  they  Ijelieve- 
They  practise  feet-washing  in  eonnec^tion  with  the  Lord's  Sui)per. 
They  make  health  reform  quite  prominent,  and  give  much  atten- 
tion to  industrial  training.  A  considerable  missionary  work  is 
carried  on  by  them.  Their  headquarters  are  at  Battle  Creek, 
Mich.,  where  is  published  the  ''Advent  Review  and  Sabbath 
Herald." 

4.  The  Church-of-God  Adventists  are  a  body  that  seceded 
from  the  foregoing  in  1866.  They  are  few  in  numbers,  the  nui- 
jority  being  in  Missouri.  They  reject  the  application  of  Revela- 
tion xiii.  11  to  the  United  States,  and  they  do  not  receive  as  real 
and  inspired  the  visions  of  Mrs.  Ellen  G.  White.  Their  head- 
quarters are  at  Stanberry,  Mo.,  where  the  ''Advent  and  Sabbath 
Advocate  "   is  published. 

5.  The  Life  and  Advent  Union  was  established  in  1864,  al- 
though there  were  adherents  of  their  views  previous  to  that  time. 
They  believe  in  conditional  immortality,  but,  unlike  the  others, 
they  teach  that  the  wdcked  will  not  rise,  but  are  destined  to  ever- 
lasting sleep ;  only  the  righteous  dead  will  rise.  Their  organ  is 
the  "  Herald  of  Life,"  published  at  Springfield,  Mass. 

6.  The  Age-to-come  Adventists  were  duly  formed  in  1888  by 
the  organization  of  a  General  Conference  in  Philadelphia.  They 
are  also  known  as  Churches  of  God  in  Christ  Jesus.  They  hold 
that  man  is  mortal ;  that  eternal  life  is  alone  for  the  good  :  that 
the  Jews  will  receive  Jesus  as  the  Messiah,  be  restored  to  the 
Holy  Land,  and  reestablish  Jerusalem,  becoming  the  head  of  the 
nations ;  that  the  kingdom  of  God  will  be  established  on  earth, 
the  saints  being  associated  with  Clirist  in  the  government :  that 
the  millennium  is  a  period  of  proliation.  Their  chief  organ  is 
the  "Words  of  Cheer,"  publislied  in  Brooklyn,  X.  Y. 

In  other  denominations  thei'e  are  some  who  liold  Adventist 
views  as  to  the  second  coming  of  Christ  and  the  miUennium. 
Considerable  literature  is  published  and  quite  widely  circulated 
by  the  various  branches  of  the  Adventists.     An  independent  and 


400  CORNER-STONES   OF   FAITH 

undenominational  Scriptural  Tract  Repository  sends  out  litera- 
ture of  this  kind  in  considerable  quantities,  besides  publishing 
the  "Christian." 

For  further  study  see  the  following : 

"  Concise  Dictionary  of  Religious  Knowledge,"  edited  by  Dr. 
S.  M.  Jackson,  article  "  Adventists,"  by  D.  T.  Taylor ;  also  article 
in  Appendix  of  "  Schalf-Herzog  Encyclopedia." 

"  Religious  Forces  of  the  United  States,"  H.  K.  Carroll  (Ameri- 
can Church  History  Series,  vol.  i.),  pp.  1  ef  seq. 

"Rise  and  Progress  of  Seventh-day  Adventists,"  J.  N.  Longh- 
borough  (Battle  Creek,  Mich.,  General  Conference  Association, 
1892). 

"  History  of  the  Second  Advent  Message,"  J.  C.  Wellcome  (Yar- 
mouth, Me.,  1874). 

"Life  of  William  Miller,"  White  (Battle  Creek,  Mich.,  1875). 

THE  BUNKERS,  OR  BRETHREN 

They  are  variously  known  as  "  Dunkards."  "  Tunkers,"  "  Breth- 
ren," and  "German  Baptists."  Among  themselves  and  in  their 
literature  they  are  referred  to  as  Brethren.  They  owe  their  origin 
to  the  followers  of  Alexander  Mack,  a  German  Pietist,  who  came 
to  this  countrv  from  Germanv  in  1719  and  the  years  followini>\ 
Mack  himself  did  not  come  over  until  1729.  Their  settlement 
was  near  Germantown,  Pa.,  wliere  a  church  was  formed  in  1723. 
"  One  of  their  number  edited  and  printed  the  first  German  Bible 
in  America,  the  unbound  sheets  of  whicli  were  used  by  the  British 
soldiers  to  litter  their  horses  after  the  battle  of  Germantown  in 
the  Revolutionary  War."  *  He  carried  on  a  considerable  publish- 
ing business.  Some  of  the  Sunday-school  cards  he  printed  are 
still  in  existence. 

The  church  government  of  the  Dunkei-s  is  in  part  representa- 
tive. The  decisions  of  the  annual  meeting  or  conference  are 
*  Carroll's  "Religious  Forces,"  p.  129. 


THE   DUNKERS,    OR  BRETHREN  401 

binding  upon  tlio  district  conferences  and  the  chnrehes.  They 
have  bishops  or  elders,  ininisters,  and  deacons,  all  chosen  by  the 
congregation.  Most  of  their  ministers  are  paid  no  salary,  having 
other  means  of  support.  They  are  not  a  specially  educated  class, 
the  Dunkers  having  no  theological  schools.  In  later  years  more 
attention  has  been  given  to  education.  They  have  now  six  well- 
conducted  educational  institutions ;  in  some  there  is  a  Bible  de- 
partment. Their  teachings  are  in  the  main  evangelical.  They 
strive  to  give  strict  heed  to  the  letter  as  well  as  the  spirit  of  the 
Bible.  They  hold  that  faith,  repentance,  and  baptism  are  condi- 
tions of  pardon.  They  baptize  by  immersion,  plunging  three 
times,  dipping  forward,  once  for  each  person  of  the  Trinity. 
Their  communion  is  in  the  evening,  after  having  partaken  of  a 
full  meal.  Before  the  Supper  the  brethren  wash  one  another's 
feet  and  give  the  salutation  of  the  holy  kiss,  the  sisters  perform- 
ing the  same  service  among  themselv^es.  The  Dunkers  enjoin 
plainness  of  dress  and  nonconformity  to  the  world,  take  no  part 
in  war,  are  opposed  to  secret  societies.  The  anointing  of  the 
sick  with  oil,  in  the  name  of  the  Lord,  is  a  common  practice 
among  them.  They  endeaA^or  to  follow  closely  what  they  believe 
to  be  the  plain  teaching  of  the  Scriptures  and  the  simplicity  of 
the  apostolic  church.  The}'  do  some  missionary  work,  having 
started  it  within  a  few  years,  carrying  on  a  work  in  Sweden, 
Denmark,  Norway,  Asia  Minor,  and  India.  Their  foreign  mis- 
sionary and  publication  headquarters  are  at  Mount  Morris,  111. 
Their  church  organ  is  the  ''  Gospel  Messenger." 

There  are  three  branches  of  the  Dunkers— the  Conservatives, 
the  Progressives,  and  the  Old  Order  Brethren.  The  Progressives 
separated  because  of  a  too  strict  enforcement  of  the  princi])le  of 
nonconformity  to  the  world,  and  an  opposition  to  innovations  in 
manner  of  life  and  worship  on  the  part  of  the  others.  The  Con- 
servatives hold  a  middle  position  between  them  and  the  Old  Order 
Brethren,  who  oppose  all  Sunday-schools,  all  educational  institu- 
tions, and  mission  work.  The  Conservatives  are  not  so  rigorous 
in  their  enforcement  of  nonconformity,  but  are  not  quite  so  ag- 


402 


CORNER-STONES   OF   FAITH 


gressive  as  the  Progressives.  They  are  the  strongest  branch.  By 
far  the  largest  number  of  Dunkers  are  in  Pennsylvania,  Ohio, 
and  Indiana.  The  German  Seventh-day  Baptists  are  an  offshoot 
of  the  Dunkers. 

See  article  "  Tunkers ''  in  ''  Schaff-Herzog  Encyclopedia  " ;  also 
Carroll's  "  Religious  Forces,"  chap.  xix. 


THE   MENNOXITES 


The  Mennonites  trace  their  origin  to  the  Waldensians  and  their 
predecessors  who  never  submitted  to  the  Romish  yoke  in  the 
dark  ages.  Their  present  name  was  given  them  by  their  oppo- 
nents in  the  sixteenth  century, 
when  Menno  Simons  labored  very 
zealously  and  successfully  to  gather 
the  scattered  congregations  into 
one  body  or  conference.  Menno 
Simons,  w^ho  was  born  in  Holland 
in  1492  and  died  in  1559,  was 
brought  up  a  Roman  Catholic  and 
educated  as  a  priest ;  but  in  1536 
he  changed  his  faith,  became  an 
Anabaptist  minister,  and  after  a 
time  l^egan  to  organize  churches 
on  the  principle  of  non-resistance 
and  of  opposition  to  infant  bap- 
tism. It  was  Anabaptist  or  Men- 
nonitc  influence  that  gave  rise  to 
the  Ba])tists.* 
The  first  party  of  Mennonites  to  come  to  this  country  came 
from  Germany  in  1683,  and  settled  at  Germantown,  Pa.,  where  a 
meeting-house  erected  bv  Mennonites  in  1 770  still  stands.     "  Tlie 


^Ifiiiio  Simons. 
Born  1492,  died  1559. 


*  See  pac:e  349  ; 
and  America,"  vol. 


also  Douglas  Campbell's 
ii.,  p.  200. 


Puritan  in  Holland,  England, 


THE  MENNONITES  403 

indebtedness  of  the  Friends  to  the  Anabaptists  of  Holland  was 
amply  repaid  by  the  cordial  welcome  given  to  the  Mennonites  in 
the  colony  of  Pennsylvania."  They  are  at  present  most  numerous 
in  that  State.  The  majority  of  the  Mennonites  in  America  are 
descendants  of  Germans,  but  there  are  also  a  large  number  that 
emigrated  from  Switzerland.  The  so-called  Russian  Mennonites, 
who  emigrated  from  southern  Russia  within  the  last  twenty-five 
years,  are  likewise  Germans,  and  these,  with  the  Swiss  and  the 
American  Mennonites,  use  the  German  language.  Those,  how- 
ever, who  emigrated  in  an  early  day,  and  whose  descendants  have 
now  been  in  this  country  for  four  or  five  generations,  must  be 
designated  as  Americans,  and  these  are  growing  into  the  use  of 
the  English  language  in  their  services  and  in  their  literature. 

The  government  of  the  Mennonite  clnirehes  is  of  the  Congi-e- 
gational  type,  with  some  modifications.  Their  officers  are  bishops, 
ministers,  and  deacons ;  the}'  are  chosen  by  lot  from  the  congre- 
gations. Bishops  have  charge  of  districts.  The  churches  meet 
together  in  conferences.  Mennonite  teachings  are  presented  in 
eighteen  articles  adopted  in  1632  at  Dordrecht,  Holland.  They 
are  evangelical,  of  a  very  orthodox  type.  Their  confession  "  en- 
joins the  practice  of  washing  tlie  feet  of  the  saints,  the  marriage 
only  of  members  of  the  same  faith,  the  non-resistance  of  violence, 
counseling  fliglit  rather  than  the  use  of  the  sword."  Baptism  is 
administered  to  believers  only,  not,  however,  by  immersion,  but 
by  pouring.  They  reject  infant  baptism.  Persons  from  other 
denominations,  who  have  been  baptized  on  confession  of  their 
faith  in  adult  years,  are  not  rebaptized  unless  they  desire  it.  The 
Lord's  Supper  is  observed  twice  a  year,  and  in  connection  with 
it  the  washing  of  the  saints'  feet,  the  members  of  each  sex  per- 
forming the  office  among  themselves.  The  holy  kiss  is  given  to 
the  new  members,  the  pastor's  wife  or  the  wife  of  a  deacon  per- 
forming the  service  for  the  women.  The  holy  kiss  is  also  given 
when  officers  are  ordained.  Missionary  work  has  been  quite 
recently  begun  by  the  Mennonites,  and  is  carried  on  by  them  to 
some  extent  at  present. 


404  CORNER-STONES   OF   FAITH 

The  Mennonites  are  divided  into  twelve  branches,  some  of  them 
qnite  small.  They  are  known  as  the  Mennonite  Chnrch  (the 
parent  and  largest  body),  the  Bruederhoef,  the  Amish,  the  Old 
Amish,  the  Apostolic,  the  Reformed,  the  General  Conference, 
the  Chnrch  of  God  in  Christ,  tlie  Wisler,  the  Brueder-Gemeinde, 
the  Defenseless,  the  Brethren  in  Christ.  The  divisions  arose 
mainly  as  a  resnlt  of  differences  as  to  discipline  and  observances. 
The  Amish  Mennonites  (second  in  point  of  nnmbers)  take  their 
name  from  Jacob  Ammen,  who  drew  off  a  following  on  the  subject 
of  chnrch  discipline.  Tlie}^  are  a  plain  people,  and  are  sometimes 
known  as  "  Hookers,"  from  the  fact  that  they  use  hooks  and  eyes 
instead  of  buttons. 

The  ''  Herald  of  Truth  "  is  the  organ  of  the  parent  body  and  of 
the  Amish,  these  two  largest  bodies  being  closely  related  in 
general  church  and  missionary  work ;  it  is  printed  at  their  pub- 
lishing-house in  Elkhart,  Ind. 

For  further  atudy  see  : 

"History  of  the  Mennonites,"  John  Harsch  (Elkhart,  Ind., 
1893). 

Article  "  Menno  and  the  Mennonites"  in  ^'Concise  Dictionarj' 
of  Religious  Knowledge." 

Carroll's  "  Religious  Forces,"  chap,  xxviii. 


THE    CHURCHES   OF   GOD,   OR  WIXEBRENNERIANS 

The  Churches  of  God,  or  "  Winebrennerians,"  as  they  are  often 
called  by  others,  not  by  themselves,  became  a  distinct  organiza- 
tion in  1830.  They  owe  their  origin  to  the  Rev.  John  Wine- 
brenner,  a  minister  of  tlie  German  Reformed  Church  and  pastor 
of  a  church  in  Harrisbnrg,  Pa.  Extensive  revivals  took  place  in 
different  counties  under  his  preaching,  which  met  witli  opposition. 
This  opposition  and  the  change  of  views  on  the  part  of  Wine- 
brenner  nuide  necessary  the  new  organization.      Their  annual 


THE  NEW  CHURCH,  OR  SWEDENBORGIANS      405 

conferences  are  called  elderships.  There  is  also  a  General 
Eldership,  meeting  every  three  years.     Their  ministry  is  itinerant. 

The  Churches  of  God  may  be  characterized  Ijriefly  as  follows  : 
In  polity  and  usage  they  are  Methodists.  They  hold  that  the 
division  of  believers  into  sects  is  unscrii)tural,  and  that  each 

church  should  be  kuown  as  the  Church  of  God  at ,  and  any 

number  of  churches  as  Churches  of  God .  This  clause  was  adopted 
at  the  General  Eldei-sliip  meeting-  in  May,  1<S96.  They  believe 
that  creeds  are  unn<?cessary  and  divisive,  and  tliat  the  Bible, 
without  note  or  comment,  is  a  sufficient  rule  of  faith  aiul  practice. 
They  recognize  only  immersion  of  believers  as  baptism.  They 
practise  the  washing  of  tlie  feet  of  the  saints  as  an  ordinance. 
The  Lord's  Supper  is  administered  to  Christians  only,  in  a  sitting 
posture,  and  in  the  evening. 

Their  publishing-house  is  at  Harrisburg,  Pa.,  and  they  have  a 
college  at  Findlay,  O.  They  are  still  strongest  in  Pennsylvania, 
where  they  originated.     Their  organ  is  the  *•  Church  Advocate." 

THE  NEW  CHURCH,  OR  SWEDENBORGIANS 

The  members  of  the  New  Church,  or  the  New  Jerusalem 
Church,  are  more  commonly  known  as  Swedenborgians.  They 
accept  the  doctrines  of  the  Christian  faith  as  set  forth  from  the 
Word  of  God  in  the  writings  of  Emanuel  Swedenborg,  a  man  of 
great  scholarship  and  of  a  deep  religious  spirit.  He  was  born  in 
Sweden  in  1688.  He  held  important  educational  and  civic  posi- 
tions. After  a.  devout  and  diligent  study  of  the  Scriptures,  and 
prayerful  meditation,  lie  began  to  put  forth  the  ])rincii)les  of  the 
New  Church.  He  was  a  voluminous  writer  upon  scientific  and 
theological  sulijects. 

The  first  Swedenborgian  congregation  in  this  c<uintry  was  or- 
ganized in  Baltimore  in  1792.  Their  General  Convention  was 
incorporated  in  1 817.  There  is  no  distinct  and  Avell-defined  polity. 
A  modified  epis(;opacy  exists,  for  the  most  ])art.  Encli  State  has 
its  general  pastor,  or  overseer,  a  permanent  olficer.     The  separate 


406 


CORNER-STONES   OF   FAITH 


congregations  have  much  lil^erty  in  government.  Their  worship 
is  partty  liturgical.  The  teachings  of  Swedenborg  are  peculiar 
and  considerably  elaborated,  too  much  so  for  even  a  full  sum- 
mary here.  Only  a  few  strik- 
ing features  can  be  referred 
to  in  this  article.  He  teaches 
that  Christ's  second  coming 
occurred  in  1757,  when  a  gen- 
eral judgment  took  place  in 
the  spiritual  world,  and  he 
(Swedenborg)  was  intromitted 
to  that  world  by  the  opening 
of  his  spiritual  senses.  A  new 
heaven  and  a  new  earth  (Rev. 
xxi.  1),  wLich  signifies  a  new 
dispensation  of  divine  truth 
in  heaven  and  on  earth,  were 
at  that  time  inaugurated.  Swe- 
denborg was  in  continued  com- 
munication with  the  spiritual 
world,  unsought  by  him,  but 
He  conceived  of  the  Trinity  as  wholly 
God  is  one ;  the  divine  in  Christ  is 
the  Father;  the  divine  and  human  together  is  the  Son.  The 
only  life  is  that  of  God.  Man's  apparent  life  is  the  divine  pres- 
ence freely  communicated  to  him.  The  spirit  of  man  has  form 
and  gives  form  to  the  body.  The  spiritual  body  exists  within  the 
natural.  After  death  the  spiritual  body  is  separated  from  the 
corruptible  and  lives  as  in  the  previous  life.  There  is  no  resur- 
rection of  the  natural  body.  The  visible  universe  is  a  counter- 
part of  the  unseen  and  spiritual.  There  are  no  created  angels ; 
they  are  the  spirits  of  redeemed  nu^n  and  Avomen  in  heaven. 
Heaven  consists  in  a  good  life  and  in  the  charity  and  faith  which 
inspire  it;  hell  consists  in  the  burnings  of  the  false  and  evil 
mthin. 


Emanuel  Swedenborg. 
Born  1688,  died  1772. 


voluntarily  tendered  him. 
embodied  in  Jesus  Christ 


THE   CHRISTIAN   UNION   CHURCHES  407 

The  headquarters  of  their  Home  and  Foreign  Missionary  Board 
are  in  Boston  ;  their  Board  of  Puldication  is  in  New  York.  The 
organ  of  the  General  Convention  is  the  ''  New  Church  ^Messenger." 

For  fuller  exposition  see  Swedenborg's  works,  especially  "  True 
Christian  Religion";  also  article  "New  Church"  in  "Concise 
Dictionary  of  Religious  Knowledge." 

THE    CHRISTIAN    UNION   CHURCHES 

The  churches  comprised  under  this  name  became  organically 
associated  in  1864.  A  leader  in  the  movement  was  the  Rev.  J.  F. 
Given,  a  graduate  of  Marietta  College.  Elder  Flack,  of  the 
Methodist  Churcli,  was  prominent  in  starting  the  movement.  It 
grew  out  of  opposition  to  political  preaching,  and  especially  be- 
cause they  would  take  no  part  in  furthering  the  Ci\dl  War.  The 
idea  kept  prominent  by  them  is  Christian  union.  Their  polity  is 
Congregational.  They  have  a  General  Council,  meeting  every 
four  years,  and  State  councils,  meeting  yearly.  These  bodies 
are  simply  advisory.  In  teachings  the  Christian  Union  Churches 
are  generally  evangelical.  The  following  are  briefly  the  principles 
of  the  denomination:  (1)  the  oneness  of  the  church  of  Christ; 
(2)  Christ  the  only  Head  ;  (3)  the  Bible  our  only  rule  of  faith  and 
practice ;  (4)  good  fruits  the  only  condition  of  membership ;  (5) 
Christian  union  without  controversy;  (6)  each  local  church 
governs  itself;  (7)  partizan  preaching  discountenanced.  The 
body  has  had  a  somewhat  rapid  growth,  and  is  most  numerous  in 
Ohio,  Indiana,  and  Missouri.  A  few  years  ago  efforts  were  made 
by  the  Christians  to  have  the  Christian  Union  Churches  unite 
with  them,  but  they  met  with  only  partial  snccess.  Wliile  some 
joined  in,  others  did  not.  The  president  of  the  Christian  Union 
General  Council  was  made  secretary  of  the  Christian  publisliing- 
house.  What  little  union  there  was  seems  to  have  been  by  ab- 
sorption. 


XV 


THE   SALVATION  ARMY,   AMERICAN  VOLUNTEERS, 

CATHOLIC   APOSTOLIC   CHURCH,   PLYMOUTH 

BRETHREN,   AND   OTHERS 

THE    SALVATION    ARMY 

THE  Salvation  Army,  like  most  other  organizations,  did  not 
spring  full-fledged  from  the  brain  of  the  founder,  but  was  a 
growth.  Its  precursor  was  the  Christian  Mission,  started  by  the 
Rev.  William  Booth,  a  preacher  of  the  Methodist  New  Connection 
of  England.  Working  among  the  lowest  classes  of  London's 
poor,  he  evolved  methods  that  seemed  best  adapted  to  the  people 
among  whom  he  labored.  The  Salvation  Army  was  the  result, 
which  came  into  being  in  1878,  thirteen  years  after  the  beginning 
of  the  Christian  Mission.  General  Booth  was  ably  seconded  by 
his  wife,  who  found  time,  while  bringing  up  a  family  of  eight 
children,  all  of  whom  are  actively  engaged  in  the  work  of  the 
army,  to  do  much  speaking  and  wi-iting.     She  died  in  1890. 

The  army  came  to  this  country,  or,  in  their  parlance,  invaded 
America,  in  1880.  The  groT\i:h  in  numbers  and  in  favor  has  been 
quite  rapid. 

The  organization,  as  the  name  implies,  is  of  a  military  charac- 
ter throughout.  The  divisions  of  the  work  in  this  country  com- 
prise stations  under  the  charge  and  command  of  a  captain, 
sections  under  an  adjutant  subject  to  a  major,  districts  under  a 

411 


412 


CORNER-STONES   OF   FAITH 


major,  divisions  under  a  major  or  brigadier,  and  a  territory 
under  the  charge  and  comnumd  of  a  comnussioner.  Over  the 
whok^  army  are  the  general-in-chief  and  his  staff.     The  members 

of  the  army  wear  a  sim- 
ple unif  oi-m  of  dark  blue, 
trimmed  with  red,  that 
has  l)ecome  familiar  to 
almost  every  one.  That 
which  is  required  of  each 
member  is  prompt  and 
unquestioning  obedience 
to  superiors,  open  and 
even  ostentatious  con- 
fession of  personal  reli- 
gion, renunciation  of  the 
world,  self-denial,  and 
su})port  of  local  work. 
They  strive  to  utilize  all 
the  powers  of  every  in- 
dividual member,  and 
press  their  work  with 
great  vigor. 

In  teaching  the  army 
follows  very  closely  that 
of  the  Methodists.  Their 
theology  is  of  the  Arnunian  type.  They  do  not  observe  the 
sacraments,  and  are  not  strictly  a  church,  but  rather  an  organ- 
ized missionary  or  evangelistic  movement  ainong  the  lowest 
classes  of  society.  Although  the  army  has  been  severely  criti- 
cized for  some  of  its  methods,  it  has  had  a  rapid  growth,  and 
in  the  last  few  years  has  gained  in  favor,  largely  through  the 
efforts  and  influence  of  Commissioner  Ballington  Booth  (son  of 
General  William  Booth)  and  his  wife,  Maud  Booth.  A  number 
of  persons  of  prominence  have  joined  the  auxiliary  of  the  army 
in  this  country.     Many,  however,  are  strongly  of  the  opinion  that 


General  Willijvm  Booth. 

Eujiland,  1878; 


Foinuler  of  the  Salvation  Army 
Aiuerica,  1880. 


1  ill  h?.  Vi'Siff 


(! 


Salvation  Army  Headtiuarters,  Fom-teeuth  Street,  New  York. 


414  CORNER-STONES   OF   FAITH 

the  i30sition  they  take,  that  "  no  matter  how  peculiar  or  how  out- 
rageous a  measure  seems,  if  it  leads  up  to  soul-saving  it  shall  be 
done/'  is  a  wide  stretch  of  the  principle  of  Paul,  '^  all  things  to  all 
men."  And  yet,  as  some  one  has  said,  "The  Salvation  Ami}"  is 
the  modern  fulfilment  of  the  parable  of  the  Good  Samaritan.  .  .  . 
If  any  one  does  not  like  the  Good  Samaritan's  method,  let  him  set 
about  doing  the  Good  Samaritan's  woi'k  with  methods  that  are 
better."  Their  efforts  are  largely  among  the  destitute  and  de- 
praved, the  waifs  and  strays  of  society  ;  they  have  several  prison- 
gate  homes  for  ex-convicts,  where  they  receive  men  just  dis- 
charged from  prison.  They  also  su]>})ort  rescue-homes  for  fallen 
women,  and  lodging-houses  and  shclt«'rs  for  men. 

Their  organ  is  the  ''War  C'ry,"  whicli  has  a  large  circulation. 
The  army  flag  is  red,  with  dark-l)lue  border,  and  a  yellow  star  in 
the  center. 

For  further  study  see  the  following : 

''Salvation  Soldiery"  and  ''Orders  and  Regulations  for  Field 
Officers,"  both  by  General  William  Booth. 

THE  a:mekicax  voluxteers 

In  1896  there  was  a  division  in  the  American  branch  of  the 
army.  Commissioner  Balliugton  Booth  and  his  wife  having  been 
removed  from  the  command  of  the  army  in  this  country,  they  at 
once  formed  an  organization  called  God's  American  Volunteers 
(later  changed  to  American  Volunteers),  spoken  of  briefly  as  the 
Volunteers.  The  trouble  seems  to  have  arisen  out  of  an  unwise 
effort  on  the  part  of  the  general  of  the  army,  or  his  advisers,  to 
push  autocratic  methods  in  democratic  America.  The  claim, 
however,  is  that  the  change  was  sim])ly  a  following  out  of  the 
policy  of  the  army  to  transfer  commanders  from  one  place  to 
another  after  a  few  years  of  service  in  a  territory.  On  the  one 
side  there  was  failure  to  comply  with  the  commands  of  a  superior 
officer,— whether  the  commands  were  wise  or  not  is  not  the  ques- 


THE  AMERICAN  VOLUNTEERS 


415 


tion— "theirs  not  to  reason  wliy/'— and  on  the  other  hand  a 
failure  to  appreciate  the  American  needs  and  spirit.*     Articles  of 
faith,  called  "  Cardinal  Doc- 
trines of  the  Volunteers  of  ^,.^'T^'*!^P' 
America,"  have  been  adopt- 
ed,   which    are    distinctly 
evangelical. 

The  ordination  of  some  | 
of  the  more  important  offi- 
cers of  the  Volunteers  has 
been  introduced.  The  sac- 
raments of  the  Lord's  Sup- 
per and  Baptism  are  admin- 
istered by  these  ordained 
officers.  The  observance  of 
these  ordinances  is  not  con- 
sidered as  an  essential  con- 
dition of  membership.  The 
children  of  Volunteers  may 
be  baptized.  The  equality 
of  men  and  women  in  ser- 
vice and  in  office  is  fully 
recognized.  The  commander-in-chief  is  elected  by  the  soldiers 
from  among  the  officers  that  have  served  for  not  less  than  five 


Ballington  Booth. 


*  General  Booth  of  the  Salvation  Army  arrived  in  New  York,  January  15, 
1898,  and  met  his  son  Sunday  afternoon.  Following  is  the  official  state- 
ment of  what  occurred  at  the  meeting  : 

''  (1)  General  William  Booth  and  Commander  Ballington  Booth  met  in  the 
Tindsor  Hotel  in  the  presence  of  Dr.  Josiah  Strong  and  Dr.  Charles  Cuth- 
l)ert  Hall,  on  Sunday,  January  16,"  1898.  (2)  Tlie  interview  was  purely  as 
between  father  and  son.  (3)  Nothing  transpired  calculated  to  lead  to  any 
union  of  the  two  movements.  (4)  It  was  agreed  that  all  public  controversy 
in  the  press  and  otherwise  between  representatives  of  the  two  movements 
should,  as  far  as  possible,  come  to  an  end. 

"(Signed)  Charles  Cuthbert  Hall, 

Josiah  Strong." 


416  CORNER-STONES   OF   FAITH 

years ;  he  shall  hold  office  ten  years.     A  Yoluiiteer  may  or  may 
not  be  a  member  of  a  church,  as  he  chooses. 

For  further  information  the  reader  must  apply  to  their  head- 
quarters in  New  York  City,  where  a  copy  of  the  constitution  of 
the  organization  and  reports  can  be  had. 

For  further  study  see  the  following : 

''  Beneath  Two  Flags,"  Maud  B.  Booth  (New  York,  Funk  & 
Wagnalls,  1889). 

Article  "  Salvation  Army"  in  ''  Concise  Dictionary  of  Religious 
Knowledge." 


THE   CATHOLIC   APOSTOLIC   CHURCH 

The  origin  of  the  Catholic  Apostolic  Church  was  in  certain 
manifestations  of  the  Spirit  in  Scotland  and  in  London.  There 
were  those  who  said  they  had  the  gift  of  tongues,  being  used 
by  the  Holy  Spirit  to  utter  "  prophesyings."  Divine  power  and 
healing  accompanied  these  manifestations,  and  the  fame  of  them 
spread,  wliicli  resulted  in  the  withdrawal  of  many  from  the  de- 
nominations to  which  they  belonged,  and  the  fonnation  of  this 
church,  al)out  1835.  The  Rev.  Edward  Irving,  an  eloquent  Scot- 
tish preacher  who  was  an  assistant  of  Dr.  Chalmers,  was  one  of 
the  original  and  most  influential  promoters  of  the  movement, 
though  they  do  not  acknowledge  him  ns  the  founder.  "  Ir- 
vingites"  is  a  name  by  which  they  have  sometimes  been  known. 
The  first  to  come  to  this  country  came  to  New  Yoi'k  about  the 
middk^  of  the  century. 

The  church  was  organized  on  an  elaborate  basis.  Its  fourfold 
ministry  includes  apostles,  prophets,  evangelists,  and  angels,  or 
pastors,  all  cliosen  directly  l)y  the  Holy  Ghost.  Each  local  church 
has  elders,  deacons,  and  deaconesses,  chosen  by  the  congregation. 
There  were  originally  twelve  apostles ;  l)ut  they  have  all  died,  and 
successors  have  not  been  chosen. 

The  Catholic  Apostolic  Church  believes  in  the  plenary  inspira- 


THE    PLYMOUTH   BKETJIRKX  417 

tiou  of  tlie  Bible,  and  bases  its  teaching  on  the  Apostles'  CVeed 
and  the  Nicene  and  Atlianasian  creeds.  They  emphasize  the  near 
approach  of  the  second  coming  of  Christ.  Baptism,  they  believe, 
conveys  the  new  life,  and  the  Lord's  Supper  is  not  only  a  sacra- 
ment, but  a  sacrifice.  Their  worship  is  liturgical,  un  elaborate 
ritual  being  used.  The  Lord's  Supper  is  given  prominence,  and 
is  celebrated  every  Sunday.  There  are  only  a  little  over  a  thou- 
sand members  in  this  country. 

For  further  study  see  : 

Ai'ticle  "  Catholic  Apostolic  Church  "  in  "  Schaff-Herzog  Ency- 
clopedia." 

Same  in  ''■  Concise  Dictionar}^  of  Religious  Knowledge.'^ 
Carroll's  "  Religious  Forces,"  chap.  vi. 


THE   PLY^IOUTH   BRETHREN 

The  Plymouth  Brethren,  or  simply  Brethren,  as  they  desire  to 
be  called,  had  their  origin  about  1830  in  England.  As  a  large 
company  early  gathered  in  Pl^-mouth,  England,  they  came  to  be 
known  as  Plymouth  Brethren.  In  England  they  are  also  known 
as  Darbyites,  from  a  prominent  leader,  the  Rev,  J.  N.  Darby. 
The  organization  of  the  Brethren  is  very  simple.  They  have  no 
regularly  paid  ministry,  nor  do  they  believe  in  ordination,  em- 
phasizing the  x>arity  of  all  believers.  They  own  no  churclu^s  in 
this  country,  but  worship  in  halls.  They  meet  every  Sal)l)atli  for 
the  "  breaking  of  bread,"  the  Lord's  Supper.  A  characteristic  of 
the  Brethren  is  the  endeavor  to  keep  the  unity  of  the  Si)irit. 
They  believe  that  the  church  is  one.  While  they  are  agreed  in 
opposing  sectarianism,  there  are  at  present  internal  differences. 
In  the  United  States  the  little  more  than  six  thousand  Brethren 
are  divided  into  four  branches.  In  theohigy  they  are  for  the 
most  part  Calvinistic.  Their  interpretation  of  the  Scriptures, 
which  are  their  only  creed,  is  (piite  literal  and  narrow. 


418  CORNER-STONES  OF  FAITH 

For  further  study  see : 

'^History  and  Doctrine  of  the  Plymouth  Brethren,"  Tevlon 
(Loudon,  1883). 

Article  ''Plymouth  Brethren"  in  '' Schaff-Herzog  Encyclo- 
pedia." 

Carroll's  "  Religious  Forces,"  chap.  iv. 


THE   SOCIAL   BRETHREN   CHURCH 

In  Arkansas  and  Illinois  there  are  several  congregations  known 
as  the  Social  Brethren  Church.  This  association  of  churches 
was  organized  about  1867.  "It  is  quite  evident  that  the  de- 
nomination was  originally  formed  of  Baptists  and  Methodists, 
the  ideas  of  both  of  these  denominations  and  some  of  their 
usages  being  incorporated  iri  the  new  body."*  Their  organiza- 
tion is  of  tlie  Congregational  type.  Their  teaching  is  evangeli- 
cal.    They  allow  three  modes  of  baptism. 

THE  RIVER   BRETHREN 

This  small  body,  numbering  only  a  few  thousand  all  told,  are 
closely  allied  to  the  Mennonites.  In  1750  a  party  of  Swiss 
Anabaptists  came  to  this  country  and  settled  in  Pennsylvania 
near  the  Susquehanna  River,  from  whom  the  River  Brethren 
are  for  the  most  part  descended.  Their  name  is  probably  de- 
rived from  the  fact  that  they  were  baptized  in  the  river. 

They  are  organized  into  conferences.  They  practise  trine 
immersion  ami  feet- washing,  and  advocate  non-resistance  and 
nonconformit}^  to  the  world. 

Small  as  are  their  numbers,  there  are  three  l)ranclies,  known  as 
The  Brethren  in  Christ,  Tlie  Old  Order  or  "Yorker"  Brethren, 
and  The  United  Zion's  Children. 

*  Carroll,  in  "  Religious  Forces,"  p.  347,  where  tlie  facts  for  this  paragraph 
were  obtained. 


CHRIST ADELPHIANS   AND   SCHWENKFELDERS  419 

See  "History  of  the  Baptists/'  A.  H.  Newman  (Artierican 
Church  History  Series,  vol.  ii.),  p.  500. 
Carroll's  "  Religious  Forces/'  p.  55. 

THE   CHRISTADELPHIANS 

This  is  a  small  sect  that  owes  its  origin  to  John  Thomas,  M.D., 
an  Englishman  who  came  to  this  country  about  tlie  middle  of  the 
present  century.  He  was  at  first  a  Disciple,  but  came  to  believe 
that  the  teachings  of  the  churches  were  apostate.  These  views 
he  proclaimed,  and  began  to  organize  societies.  Their  congre- 
gations are  called  "ecclesias."  Instead  of  ordained  ministers 
they  have  lecturing  or  serving  brethren.  They  have  but  four 
church  edifices  in  this  country,  their  meetings  being  held  in  halls 
or  priv^ate  houses.  Their  name  was  not  adopted  until  the  time 
of  the  Civil  War,  when  tliey  applied  to  be  relieved  from  military 
service.  Christadelphians  believe  that  Christ  manifested  divine 
pow^r,  although  they  reject  the  doctrine  of  the  Trinity  and  that 
Christ  works  out  man's  salvation.  They  hold  that  immortality 
is  conditioned  on  man's  righteousness ;  that  only  those  who  are 
true  Christadel^^hians  will  have  eternal  life ;  the  rest  will  be  an- 
nihilated. They  teach  that  baptism  by  immersion  is  necessary 
to  salvation ;  that  Christ  is  coming  to  the  earth  to  set  up  His 
kingdom  in  place  of  human  governments.* 

THE   SCHWENKFELDERS 

In  Pennsylvania  there  are  a  few  hundred  people  who  are  de- 
scendants of  the  followers  of  Kasper  von  Schwenkfeld,  a  noble- 
man of  Germany  (born  1490,  died  1561),  who  came  here  in  1784. 
He  differed  in  many  points  from  the  Reformers,  but  did  not 
himself  organize  a  separate  sect.  His  followers,  however,  did. 
Their  organization  is  on  the  Congregational  basis.    Their  service 

*  See  Carroll's  "Religious  Forces,"  p.  91,  and  "A  Declaration  of  the  First 
Principles  of  the  Oracles  of  the  Deity." 


420  CORNER-STONES   OF   FAITH 

is  non-liturgical.  Tliey  teach  that  the  indwelling  Word,  which 
is  Christ,  is  necessary  to  the  understanding  of  the  Scriptures; 
that  the  human  nature  of  Christ,  associating  with  the  di\dne, 
came  to  have  a  divine  nature  peculiarly  His  own;  that  the 
Lord's  Supper  is  a  medium  of  spiritual  nourishment ;  that  the 
mode  of  baptism  is  not  essential.  They  do  not  regard  l)aptism 
or  the  Lord's  Supper  as  obligatory,  and  consider  the  Scriptures 
co-equal  with  other  testimony  of  the  Spirit.  "Among  the  cus- 
toms peculiar  to  the  Schwenkfelders  is  a  service  of  prayer  and 
exhortation  over  newly  born  infants,  repeated  in  church  when 
the  mother  and  child  appear."  *  Each  year  they  celebrate  the 
day  of  their  landing  in  America,  September  24th. 

*  Carroll's  "Religious  Forces,  "  p. 344.  See  also  articles  "  Schwenkfelders  " 
and  '^  Schwenkf eld  "  in  ''Concise  Dictionary  of  Religious  Knowledge." 


XVI 


MORMONS,  SPIRITUALISTS,  CHRISTIAN   SCIENTISTS, 
AND   OTHERS 

IN  this  article  will  be  briefly  mentioned  tlie  denominations  not 
heretofore  named  in  these  articles,  completing  the  divisions  of 
the  church  in  this  country,  not  forgetting,  however,  that  there 
are  independent  congregations  of  considerable  local  influence  and 
importance  that  cannot  be  separately  mentioned  within  the  limits 
of  our  space. 

THE    3E0RM0NS 

The  official  name  of  this  body  is  the  Church  of  Jesus  Christ 
of  Latter-day  Saints.  Their  faith  is  based  on  the  Bible,  the 
revelations  made  to  their  leaders,  and  on  the  Book  of  Mor- 
mon. This  book,  it  is  claimed,  is  the  condensed  record  of  the 
history,  faith,  and  prophecies  of  the  ancient  inhabitants  of 
America,  made  on  golden  plates  by  the  prophet  Mormon,  and 
left  to  the  custody  of  his  son  Moroni,  who  buried  them.  Tlie 
first  edition  of  the  Book  of  Mormon  contains  588  pages,  of  wliich 
555  are  devoted  to  the  history  of  the  descendants  of  Lehi  and 
God's  dealings  with  tliem,  and  33  pages  to  an  abbreviated  liistory 
of  the  ancient  elaredites,  wdio  came  from  the  Tower  of  Babel 
shortly  after  the  confusion  of  tongues.*     The  plates  were  found 

*  The  title  of  the  book  is  as  follows  :  "  The  Book  of  Mormon  :  an  account 
written  by  the  hand  of  Mormon,  upon  plates  taken  from  the  plates  of  Nephi. 
Wherefore  it  is  an  abridgment  of  the  Record  of  the  People  of  Nephi ;  and 
also  of  the  Lamauites ;  written  to  the  Lamanites,  wliich  are  a  remnant  of 

423 


424 


CORNER-STONES   OF   FAITH 


by  Jose])li  Smith,  as  he  says,  in  the  hill  Cumorah,  in  the  western 
part  of  New  York  State.     Mormon  is  said  by  them  to  be  the  last 

of  the  sacred  prophets 
of  ancient  America,  a 
descendant  of  Lehi,  of 
the  tribe  of  Manas- 
seh,  who  emigrated  to 
America  in  B.C.  600. 

It  has  been  widely 
asserted  that  the  Book 
of  Mormon  is  based  on 
a  manuscript  written 
b}'  one  Solomon  Spanl- 
ding,  a  Presbyterian 
minister  of  Pennsylva- 
nia;  bnt  there  is  not 
sufficient  proof  that 
Smitli  liad  Spaulding's 
manuscript,  or  any 
otlier,  as  a  basis.  The 
manuscript  of  Spaul- 
ding  is  now  in  tlie 
library  of  Oberlin  Col- 
lege, and  could  not 
have  been  tlie  foundation  for  the  Book  of  Mormon,  except  pos- 
sibly by  way  of  suggestion.  Fi-om  a  Gentile  standpoint  the 
origin  of  tlie  book  is  a  mystery,  though,  as  has  recently  been 
said,  "  nothing  in  the  book  seems  in  any  way  beyond  the  inven- 

the  House  of  Israel ;  and  also  to  Jew  and  Gentile ;  written  by  way  of  com- 
mandment, and  also  by  the  spirit  of  Pro])heey  and  of  Revelation.  Written, 
and  sealed  up,  and  hid  up  unto  the  Lord,  that  they  might  not  be  destroyed ; 
to  come  forth  l)y  the  gift  and  power  of  God  unto  the  interpretation  thereof ; 
sealed  by  the  hand  of  Moroni,  and  hid  up  unto  the  Lord,  to  come  forth  in 
due  time  by  the  way  of  Gentile  ;  the  interpretation  thereof  by  the  gift  of  God  ; 
an  abridgment  taken  from  the  Book  of  Esther.  Also,  which  is  a  Record  of 
the  People  of  Jared,  which  were  scattered  at  the  time  the  Lord  confounded 


Brigham  Young. 
Boru  1801,  died  1877. 


THE   MORMONS  425 

tion  or  ability  of  an  ignorant  young  man,  such  as  Joseph  Smith 
confessedly  was."  Early  associated  with  Smith  was  Sidney  Rig- 
don,  Avho  had  been  successively  a  Baptist  and  a  Campbellite,  then 
a  Mormon.  To  him,  no  doubt,  is  kirgely  due  the  Mormon  eccle- 
siastical and  theological  system.  Rigdon,  however,  did  not  join 
Smith  until  after  the  church  had  lieen  organized  several  months. 
It  was  under  Smith's  lead  that  the  churcli  was  organized  in  Fay- 
ette, Seneca  County,  N.  Y.,  in  1830,  with  six  members;  others 
soon  joined.  The  first  conference  was  held  in  Manchester,  X.  Y., 
in  June.  The  first  gathering-place  of  the  saints  was  Kirtland,  O., 
where  a  temple  still  stands. 

The  Mormons  were  obliged  to  flee  from  one  place  to  another 
on  account  of  persecution.  They  went  to  Missouri,  then  to  Illi- 
nois, and  finally  to  Utah,  where  they  began  their  temple  at  Salt 
Lake  City.  Joseph  Smith  was  shot  and  killed  by  a  mob  in  Car- 
thage, 111.,  June  27, 1844.  He  was  succeeded  by  Brigham  Young 
as  prophet  and  first  president. 

The  organization  of  the  Church  of  Latter-day  Saints  is  hier- 
archical, with  two  classes  of  priesthood,  the  Melehizedek  and  the 
Aaronic.  The  former  includes  the  offices  of  apostle,  seventy, 
patriarch,  high  priest,  and  elder.  These  officers  are  all  elders, 
and  their  duties  are  to  preach  and  baptize,  to  ordain,  and  to  ad- 
minister the  Lord's  Supper.  The  Aaronic  priesthood  includes 
the  offices  of  bishop,  priest,  teacher,  and  deacon.  In  practical 
affairs  the  president  of  the  chui-ch,  with  his  two  counselors, 
forming  the  First  Presidency,  is  the  sovereign  authority.  The 
high  court  of  the  church  is  the  Council  of  the  Twelv^e,  called  a 
''  quorum  of  twelve  apostles."     A  third  quorum  is  the  ^'  seventy." 

tlie  language  of  the  people  when  they  were  building  a  tower  to  get  to  Heaven  ; 
which  is  to  show  unto  the  remnant  of  the  House  of  Israel  how  gi'eat  things 
the  Lord  hath  done  for  their  fathers  ;  and  that  they  may  know  the  covenants 
of  the  Lord,  that  they  are  not  cast  off  forever ;  and  also  to  the  convincing  of 
the  Jew  and  Gentile  that  Jesus  is  the  Christ,  the  Etfrnal  God,  manifesting 
Himself  unto  all  nations.  And  now  if  there  be  fault,  it  be  the  mistake  of 
men ;  wherefore  condemn  not  the  things  of  God,  that  ye  may  be  found  spot- 
less at  the  judgment-seat  of  Christ," 


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THE   MORMONS  427 

These  three  are  the  leading  quorums  of  the  church  in  directing 
its  affairs  abroad  in  all  the  world.  Besides  these,  in  the  same 
jiriesthood,  the  Melchizedek,  is  a  quorum  of  high  priests,  twelve 
of  which  form  what  is  known  as  the  High  Council,  over  which 
the  First  Presidency  presides  as  its  head.  It  is  an  appellate  court, 
and  its  decisions  are  final.  Their  territory  is  divided  into 
''stakes,"  including  a  chief  town  and  surrounding  towns,  each 
with  its  president  and  two  counselors.  It  is  a  compact  system, 
with  the  people  subservient  to  the  leaders. 

The  Latter-day  Saints  adopt  the  Bible  and  their  sacred  books, 
which  are  a  continuation  of  divine  revelation,  as  their  inspired 
Scriptures.  They  baptize  by  immersion,  baptizing  no  children 
under  eight  years  of  age.  They  confirm  by  the  laying  on  of 
hands  of  the  elders.  They  celebrate  the  sacrament  of  the  Lord's 
Supper  usually  every  Sunday,  using  water  instead  of  wine.  They 
teach  that  God  exists  in  the  form  of  a  man  ;  that  Jesus  Christ  is 
the  Son  of  God,  but  of  a  different  substance  from  the  Father ; 
that  the  Hoh^  S|)irit  is  onh'  an  influence ;  that  all  men  are  sinners 
through  actual  transgression,  and  not  because  of  Adam's  sin  5 
and  that  the  atonement  of  Christ  is  for  all  who  accept  and  obey. 
They  place  much  importance  upon  revelations,  visions,  and  pro- 
phesyings,  which  are  not  of  the  past,  for  God  has  much  yet  to 
reveal.  They  believe  in  the  preexistence  of  human  spirits,  and 
that  it  is  only  through  earthly  existence  that  they  can  attain 
final  bliss ;  hence  it  is  a  work  of  great  benevolence  to  pro%'ide 
earthly  bodies  for  them.  They  believe  that  Christ  will  return  to 
reign  personally,  setting  up  His  Zion  at  Salt  Lake  City.  It  is 
stated  in  the  Book  of  Mormon  that  Jesus  came  to  America  in 
the  interval  between  His  burial  and  resurrection,  and  after  preach- 
ing awhile  to  the  people  departed  to  go  and  preach  to  the  lost 
ten  tribes  of  Israel.  They  baptize  for  the  dead,  believing  that  for- 
giveness of  sins  is  dependent  upon  immersion.  The  practice  of 
polj^gamy  was  begun  about  1850,  it  l)eing  proclaimed  that  this  was 
enjoined  by  revelation.  The  patriarchs  had  many  wives,  so  should 
they.     The  present  president,  Wilford  Woodruff,  claims  to  have 


428  CORNER-STONES   OF   FAITH 

received  a  divine  revelation  that  the  faithful  should  abstain  from 
plural  marriages.  The  Gentiles  are  wont  to  think  that  it  is  a  revela- 
tion of  expediency  by  reason  of  the  action  that  Congress  has  taken 
in  reference  to  polygamy.  It  is  difficult  to  tell  how  far  the  com- 
mand to  abstain  from  plural  wives  is  obeyed.  Utah  has  been 
accepted  as  a  State,  and  July  4,  1896,  we  added  another  star  to 
our  flag,  making  forty-five. 

The  Mormons  do  an  aggressive  missionary  work.  Their  mis- 
sionaries are  to  be  found  in  many  countries,  where  they  gain 
proselytes  that  are  sent  to  Utah. 


THE   REORGANIZED    CHURCH   OF   JESUS    CHRIST 
OF    LATTER-DAY    SAINTS 

This  branch  of  Mormonism  claims  to  be  the  true  followers  of 
Joseph  Smith.  When  Smith  was  put  to  death  in  1844,  as  stated 
above,  a  dispute  arose  as  to  his  successor,  and  this  branch  claims 
that  the  true  and  rightful  successor  of  Jose})li  Smith  was  not 
Briglinni  Young,  l)ut  Smith's  eldest  son,  Joseph.  The  chief  point 
of  difference  between  them  and  the  Utah  Mormons  is  that  they 
repudiate  the  revelation  of  plural  marriages,  insisting  strenuously 
that  Joseph  Smith  received  no  revelation  to  that  effect,  but  that 
he  taught  distinctly  that  a  man  should  liave  but  one  Avife.  Be- 
sides repudiating  the  so-called  revelation  of  polygamj',  the  Reor- 
ganized Chiu'ch  naturally  rejects  the  teaching  that  Utah  is  to  be 
the  gathering-phice  of  the  Saints.  And,  further,  they  repudiate 
the  theory  of  Adam-God;  that  is.  that  Adam  was  God,  "and  the 
only  God  with  whom  we  have  to  do."  *  In  a  memorial  addressed 
to  Congress  in  April,  1870,  they  quote  from  the  Book  of  Mor- 
mon as  follows:  "Wherefore,  my  brethren,  hear  me,  and 
hearken  to  the  word  of  the  Lord ;  for  there  shall  not  any  man 

*  Sermon  by  Brigliam  Yoimg,  ''Journal  of  Discourses,"  vol.  i.,  p.  50. 
The  writer  is  c^reatly  indebted  to  Elder  Willard  J.  Smith  for  important  doc- 
uments and  valuable  information. 


THE   LATTER-DAY   SAINTS  429 

among  you  have  save  it  be  one  wife ;  and  concubines  he  shall 
have  none."  * 

In  organization  this  branch  is  similar  to  the  otlier.  Their  first 
conference  was  held  in  1852.  They  believe  in  the  Trinity  and 
in  the  atonement  of  Christ.  Tliey  Ijaptize  by  immersion  for  the 
remission  of  sins.  They  believe  in  the  resurrection  of  the  body 
— "that  the  dead  in  Christ  will  rise  first,  and  the  rest  of  the  dead 
will  not  live  again  until  the  thousand  years  have  exi)ir<'d."  Their 
Scriptures  are  the  Bible,  the  Book  of  Mormon,  and  the  Book  of 
Doctrine  and  Covenants. 

The  Reorganized  Church  has  memljers  in  nearh^  every  State 
in  the  Union.  Their  chief  strength  is  in  Iowa  and  Missourir 
Their  headquarters,  where  they  have  a  pul)lishing-liouse,  are  in 
Lamoni,  la.  .The  leading  church  organ  is  the  '-Saint's  Herald." 
They  observe  the  Lord's  Supper  usually  the  first  Sunday  of  each 
month.  Joseph  Smith,  the  eldest  son  of  the  original  Joseph 
Smith,  is  president  of  the  church. 

For  further  study  see  the  following  : 

Book  of  Mormon,  and  Book  of  Doctrine  and  Covenants. 

Article  "  Mormons  "in  "  Schaff-Herzog  Encyclopedia." 

Article  ''  Mormonism "  in  "  Concise  Dictionary  of  Religious 
Knowledge." 

''  History  of  all  Religions,"  Schmucher,  pp.  98  et  seq. 

"  Religious  Forces,"  H.  K.  Carroll,  chap.  xxvi. 

''The  Mormon  Delusion,"  M.  W.  Montgomery  (Boston,  Con- 
gregational Sunday-school  and  Publishing  Society,  1890). 

*  In  the  Court  of  Common  Pleas,  Lake  County,  Ohio,  February  23,  1880, 
Judge  L.  S.  Sherman  handed  down  tlie  following  decision  touching  the  Kirt- 
land  Temple  suit:  ''The  court  do  find  as  matters  of  fact  .  .  .  that  the 
church  in  Utah,  the  defendant,  of  which  John  Taylor  is  lu-esident,  has  ma- 
terially and  largely  departed  from  the  faith,  doctrines,  laws,  ordinances,  and 
usages  of  said  original  Church  of  Jesus  Christ  of  Latter-day  Saints,  and  has 
incorporated  into  its  system  of  faith  the  doctrines  of  celestial  marriages  and 
a  plurality  of  wives,  and  the  doctrine  of  Adam-God  worship,  contrary  to  the 
laws  and  constitution  of  said  original  church." 


430  CORNEK-STONES   OF   FAITH 

"From    Palmyra   to    Independence,"   Rudolph  Etzenliouser, 

2  vols. 

"  Memorial  to  Congress  "  (printed  at  Piano,  111.). 

THE    CHURCH   TRIOIPHANT 

This  is  the  name  assumed  by  those  who  recognize  George  Jacob 
Schweinfurth  as  the  Christ  of  the  second  coming.  He  was  a 
Methodist  minister,  but  resigned  to  become  a  disciple  of  a  Mrs. 
Beekman,  who  declared  herself  the  "spiritual  mother  of  Christ 
in  the  second  coming,"  and  that  Schweinfurth  was  the  "  Messiah 
of  the  new  dispensation."  She  died  in  1883.  The  Bible  is  ac- 
cepted by  them  as  the  Word  of  God.  Christ,  they  believe,  re- 
ceived the  Spirit  of  God  and  became  divine  by  being  freed  from 
the  power  and  curse  of  sin.  While  accepting  Schweinfurth  as 
the  Christ  of  the  second  coming,  they  do  not  claim  that  he  is 
Jesus  of  Nazareth.  '  •  He  claims  to  be  sinless,  to  perform  miracles, 
and  to  be  able  to  bestow  the  Spirit  on  whomsoever  he  chooses. 
He  also  declares  his  power  over  sin,  not  only  to  save  from  its 
curse,  but  to  save  from  its  commission."  *  Under  him  are  apos- 
tles who  preside  over  separate  companies  and  who  read  the 
sermons  of  Schweinfurth.  Persons  are  received  to  membership 
who  acknowledge  him  as  the  second  Messiah.  Their  headquarters 
are  near  Rockford,  lU.  It  is  reported  that  Schweinfui'th  married 
one  of  his  converts  in  September,  1896. 

THE   SPIRITUALISTS 

Spiritualism  had  its  beginning  in  certain  demonstrations  in  the 
family  of  John  D.  Fox,  in  New  York  State,  in  1848.  The  move- 
ment gained  considerable  following.  Spiritualists  claim  to  re- 
ceive communications  from  those  who  have  died,  their  spirits 
being  still  living  and  in  an  active  state.  The  communications 
are   received   through   mediums,   who    generally  go   about  as 

*  CaiToir.s  ''Religious  Forces,"  p.  105. 


THE   CHRISTIAN   SCIENTISTS  431 

speakers  or  lecturers.  They  have  no  strict  denominational  or- 
ganization. They  have  meeting-places,  and  camp-meetings  hold 
quite  a  prominent  place  among  them.  Spiritualists  generally 
reject  the  doctrine  of  the  Trinity,  believing  that  Christ  was  one 
of  the  great  teachers  of  mankind.  They  do  not  hold  that  God 
is  a  personal  being,  but  that  He  exists  in  all  things.  It  is  diffi- 
cult, however,  to  define  exactly  the  belief  of  spiritualists,  for 
there  is  considerable  variety,  and  there  are  many  connected  with 
the  various  denominations,  who  accept  the  spiritualist  teachings 
concerning  the  communication  of  the  departed.  Their  follow- 
ing comes  largely  from  the  bereaved  who  desire,  if  possible, 
to  receive  communication  from  the  departed.  Spiritualists  lay 
great  stress  on  the  future  life  as  a  continuation  of  the  present 
life,  and  the  possibility  of  receiving  messages  from  those  who 
have  gone  on  before.  Undoubtedly  there  are  phenomena  hard 
to  explain  in  the  doings  of  spiritualistic  mediums;  but  a  com- 
mittee of  learned  gentlemen  in  Philadelphia  a  few  years  ago, 
know^n  as  the  Seybert  Commission,  made  a  careful  investigation, 
and  gave  it  as  their  opinion  that  all  the  phenomena  presented  to 
them  were  the  result  of  easily  detected  fraud.  It  is  a  calm,  ju- 
dicial statement,  and  deserves  careful  reading.* 

THE    CHRISTIAN    SCIENTISTS 

The  Christian  Scientists  ow^e  their  origin  to  Mrs.  Mary  Baker 
G.  Eddy,  who  claims  to  have  discovered  the  science  of  healing  in 
1866.  A  church  was  not  formed  until  1879,  of  which  Mrs.  Eddy 
became  pastor.  It  was  in  Boston,  Mass.  Other  churches  and 
organizations  were  formed,  and  the  movement  spread  throughout 
the  country.  Their  organization  is  simple,  and  they  are  bound 
together  by  a  national  association.  The  science  teachers  and 
healers  are  for  the  most  part  women.  The  teachings  of  the 
Christian  Scientists  may  be  seen  from  the  following  definitions. 

*  ''The  Seybert  Commission  ou  Spiritualism"  (Philadelphia,  J.  B.  Lip- 
pincott  Company). 


432  CORXER-STONES   OF   FAITH 

Mrs.  Edd}^  says :  "  The  Scriptures  are  ver}^  sacred  to  me.  I  aim 
only  to  have  them  understood  spiritualh^  for  thus  only  can  truth 
be  gained."  "  God  is  defined  as  infinite  and  immortal  mind,  the 
soul  of  man  and  the  universe."  ''We  teach  that  man  was  and  is 
the  idea  of  God,  coexistent  and  coeternal  with  the  divine  mind." 
"  What  we  are  wont  to  call  the  external  world  exists  in  the  mind, 
and  nowhere  else."  "  Matter  never  Avas  made,  and  is  a  belief,  a 
chimera,  an  error."  "  Sin  and  sinners  are  mythology.  Death  is 
real,  and  sickness  and  sin  are  real,  only  as  beliefs."  "  Disease  is 
a  thing  of  thought.  Fear  is  the  procurator  of  the  thought  which 
causes  sickness  and  sufi:*ering.  What  seem  to  be  disease  and 
mortality  are  illusions  of  the  physical  senses.  These  illusions 
are  not  real,  but  unreal."  ''  A  young  child  may  be  sick  by  the 
anxiety  of  the  mother."  No  drugs  or  external  helps  are  used  in 
healing ;  cure  is  spiritual.  The  aim  is  to  overthrow  the  belief  in 
the  reality  of  sickness.  It  has  been  said  that  the  difference  be- 
tween faith-healing  and  science-healing  is  that  the  former  seeks 
to  get  the  patient  info  a  belief,  and  the  latter  to  get  him  out  of  a 
belief.  Mrs.  Eddy's  claims  amount  to  an  assertion  of  infallibility. 
Their  organ  is  the  "  Christian  Science  Journal,"  and  from  its 
issue  of  December,  1897,  we  quote  :  "  One  of  the  most  conspic- 
uous events  in  the  external  history  of  the  Christian  Scientists 
the  past  year  is  the  erection  and  dedication  of  the  First  Church 
of  Christ,  Scientist,  in  Chicago."  Mrs.  Mary  Baker  Eddy,  who 
made  an  address  on  that  occasion,  claims  that  it  is  the  fruition  of 
her  seed-sowing  in  1884,  when  she  taught  a  class  in  Christian 
Science  in  Chicago.  In  closing  her  address  she  said :  ''  Humbly, 
gratefully,  trustingly,  I  dedicate  this  beautiful  house  of  worship 
to  the  God  of  Israel,  the  divine  love  that  reigneth  above  the 
shadow,  that  launched  the  earth  in  its  orbit,  that  created  and 
governs  the  universe  — guarding,  guiding,  giving  grace,  health, 
and  immortality  to  man." 

The  l)uilding  is  of  Bedford  stone,  which  is  believed  to  be  the 
most  durable  to  be  liad.  The  lot  has  a  frontage  of  eighty-five 
feet  and  a  depth  of  one  hundred  and  eighty  feet.     The  building 


THE   INSPIRATIOXISTS  433 

is  eighty  by  one  liinulred  and  seventy-three  feet.  Its  seating 
capacity  is  sixteen  hundi-ed,  with  sj^acc  in  the  outer  circle  of  tlie 
amphitheater  for  two  or  three  Inindred  temporary  seats.  Its 
auditorium  is  more  capacious  than  tluit  of  any  other  Protestant 
church  in  Chicago.  Its  total  cost,  including  ground  and  furnish- 
ings, is  $108,000— all  paid  for,  not  a  dollar  of  indebtedness.  The 
entire  cost  of  it  was  contributed  by  thirteen  hundred  persons. 

For  further  study  see  the  following : 

''Historical  Sketch  of  Metaphysical  Healing"  and  "Science 
and  Health,"  Mrs.  Eddy. 

Article  "  Science  (Christian) "  in  "  Concise  Dictionary  of  Re- 
ligious Knowledge." 

"  Christian  Science  :  Its  Truths  and  Errors  "  (pamphlet),  Rev. 
H.  M.  Tenny  (Cleveland,  Burrows  Brothers). 

THE   INSPIRATIOXISTS 

This  religious  body  occupies  seven  villages,  the  principal  of 
which  is  Amana,  in  the  State  of  Iowa,  where  they  are  engaged 
in  farming  and  manufacturing.  They  originated  in  Germany, 
whence  they  came  to  New  York  State  in  1841,  moving  to  Iowa 
in  1856.  "  They  hold  to  the  Trinity,  to  justification  by  faith,  to 
the  resurrection  of  tlie  dead,  but  not  to  eternal  punishment.  The 
wicked  are  to  be  purified  by  fire.  They  do  not  observe  the  sacra- 
ment of  baptism,  but  make  much  of  that  of  the  Lord's  Supper, 
which,  however,  is  celebrated  not  often er  than  once  in  two  years. 
They  believe  that  an  era  of  inspiration  began  at  the  opening  of 
the  eighteenth  century,  the  Holy  Ghost  revealing  the  secrets  of 
the  heart  and  conscience  to  messengers  or  new  prophets."* 

The  Sioux  City  "Journal"  says:  "Amusements  generally  are 
forbidden.  Even  photographs  and  pictures  are  not  allowed. 
Their  rules  of  daily  life  are  very  sti-ict  and  severe,  enjoining 
abstinence,  penitence,  and  deep  devotion.     The  society  is  suc- 

*  Carroll's  "Religious  Forces,"  p.  114. 


434  COENER-STONES   OF   FAITH 

cessfiil  financially,  to  say  the  least.  The  members  are  good 
citizens,  pay  theii*  taxes,  avoid  litigation  ;  and  if  they  find  happi- 
ness in  complying  with  their  rigid  rules  of  government,  who  can 
say  them  nay  ? "  *     They  now  number  about  1600. 


THE   HARMONY   COMMUNITY 

This  community  is  located  in  Economy,  Beaver  County,  Pa., 
where  it  has  been  since  1824.  The  Harmonists  were  originated 
by  George  Rapp,  of  Wurtemberg,  Germany,  who  came  to  this 
country  in  1803,  and  established  a  colony  in  Butler  County,  Penn- 
sylvania. In  1815  they  moved  to  Indiana,  and  founded  a  colony 
on  the  Wabash  River.  This  was  sold  in  1824  to  Robert  Owen, 
who  started  there  one  of  his  communities,  and  caUed  it  New 
Harmony.     It  lasted  about  three  years. 

George  Rapp  aimed  to  restore  "primitive  Christianity,"  and 
taught  the  speedy  second  advent  of  Christ.  His  followers  are 
celibates.  They  beheve  in  the  ultimate  salvation  of  all  mankind. 
Those  who  marry  have  to  undergo  a  pi-obation  of  purification. 
The  Harmonists  have  accumulated  considerable  property;  they 
number  about  250. 

THE    SEPARATISTS 

This  small  religious  body  was  started  in  Germany  in  the  latter 
part  of  the  last  century.  By  whom  begun  tliey  do  not  know, 
but  one  of  the  first  behevers  to  whom  they  point  is  Stephen 
Huber.  Their  desire  was  for  a  more  spiritual  faith  than  could 
be  had  in  the  state  church,  as  they  believed.  A  connnunity 
with  a  present  membership  of  136  is  located  in  Zoar,  0.  Their 
creed  is  similar  to  that  of  the  Friends.  They  have  no  religious 
ceremonies  of  any  kind.  Marriages  are  by  civil  compact.  lu 
their  services  there  is  no  |)ublic  prayer.     They  are  decreasing. 

*  Quoted  by  Dr.  Dorchester  in  'H'liristianity  in  the  United  States,"  p.  645. 


THE   ONEIDA   COMMUNITY  435 


THE    ONEIDA   COMMUNITY 


This  body  of  so-called  religious  perfectionists  was  founded  by 
John  H.  Noyes,  a  graduate  of  Dartmouth  College,  a  student  of 
theology  at  Andover  and  New  Haven,  who  was  licensed  to  preach 
in  1833.  After  attempting  to  form  the  community  at  New  Haven, 
he  organized  it  at  Putney,  Vt.,  in  1837,  and  in  1847  removed  it 
to  Oneida,  Madison  County,  N.  Y.,  where  the  community  owned  a 
farm  of  640  acres,  which  it  cultivated  with  success,  and  at  one 
time  numbered  about  300  members.  An  affiliated  society  was 
also  established  at,  Wallingford,  Conn.,  which  owned  a  farm  of 
340  acres,  including  a  valuable  water-power,  and  numbered  GO 
members. 

The  community  taught  and  practised  a  community  of  goods 
and  wives,  and  was  long  an  offense  to  its  neighbors.  In  1879  a 
movement,  led  by  clergymen  of  different  religious  denominations, 
was  made  to  break  up  the  organization ;  when  they  resolved,  in 
deference  to  public  sentiment,  to  abandon  the  community  of 
wives  and  reorganize  the  society  according  to  law. 

THE   SOCIETY   FOR   ETHICAL    CULTURE 

This  society  was  founded  by  Professor  Felix  Adler,  in  New 
York  City,  in  1876.  '^  Its  one  distinguishing  characteristic  is 
that  it  attempts  to  unite  men  in  a  fellowship  which  is  based 
purely  on  what  may  be  called  the  ethical  passion— the  desire  to 
know  the  good  and  to  practise  it.  The  value  of  religious  doctrine 
is  by  no  means  depreciated ;  but  it  is  held  that  the  primary  and 
essential  thing  is  to  do  the  deed,  and  that  those  who  earnestly 
try  to  act  right  may  be  trusted,  in  time,  to  discover  the  right 
doctrine.  The  bond  of  union  in  the  Society  for  Ethical  Culture, 
therefore,  is  practical,  not  doctrinal."  *  At  their  Sunday  meetings 
addi-esses  or  lectures  are  delivered.  Quite  a  little  educational 
and  philanthropic  work  is  carried  on  by  the  society.  Besides 
*  Letter  from  Professor  Adler  to  the  author. 


436  CORNER-STONES   OF    FAITH 

tlic  society  in  New  York,  there  are  societies  in  Chicago,  Phila- 
delphia, and  8t.  Louis.  They  number  in  all  a  little  over  1000 
members. 

THE    THEOSOPHISTS 

The  Theosophical  Society  in  the  United  States  now  numbers 
about  3000,  the  most  of  the  members  being  in  California.  The 
society  was  founded  in  New  York  in  1875,  and  has  since  spread 
until  it  now  has  branches  in  all  parts  of  the  world.  Its  objects 
are  (1)  to  establish  the  nucleus  of  a  universal  brotherhood,  without 
distinctions  of  race,  creed,  sex,  caste,  or  color ;  (2)  to  promote  the 
study  of  Aryan  and  other  religions,  literatures,  and  sciences,  and 
demonstrate  the  importance  of  the  study ;  (3)  to  investigate 
unexplained  laws  of  nature  and  the  psychical  powers  latent  in 
man.*  Theosophy,  or  the  Wisdom  Religion,  teaches  that  there 
is  "an  eternal  principle,  called  the  unknown,  which  can  never  be 
cognized  except  through  its  manifestations.  This  eternal  prin- 
ciple is  in,  and  is,  every  thing  and  being.  It  periodically  and 
eternally  manifests  itself  and  recedes  again  from  manifestation."  t 
Man,  who  is  the  flower  of  evolution,  is  a  sevenfold  being:  one 
spirit,  three  souls,  a  life  principle,  and  two  bodies.  The  three 
souls  are  the  spii-itual,  called  huddhi,  the  human,  called  manas, 
and  the  animal,  called  Jcaiua.  Thought  and  meditation  are 
greatly  emphasized  by  them. 

See  further  Carroll's  ''  Religious  Forces,"  p.  353. 
"Theosophy  or  Christianity,  Which?"  Rev.  I.  M.  Haldeman 
(New  York,  Croscup  &  Co.). 

THE    WALDENSES 

The  first  colony  of  Waldenses  came  to  America  in  1893,  and 
settled  in  Burke  County,  North  Carolina,  under  the  leadership 

*  See  "  World's  Parliament  of  Religions,"  edited  by  Dr.  Barrows,  p.  1517. 
t  Ibid,  p.  1518. 


THE   WALDENSES  437 

of  Dr.  Teofilo  Gai  and  the  Rev.  C.  A.  Troii.  Several  thousand 
acres  of  hind  were  purchased,  and  their  eoh)nization  efforts  have 
been  very  snccessfuh  A  large  number  are  expected  in  the 
spring. 

The  Waldenses  are  the  native  free  church  of  Italy.  Their 
origin  is  somewhat  obscure,  but  generally  traced  to  Peter  Waldo, 
a  merchant  of  Lyons  in  France  in  the  twelfth  century.  His  fol- 
lowers were  long  known  as  the  "  Poor  Men  of  Lyons."  Influenced 
by  the  Reformation,  their  teaching  is  Calvinistic  and  their  polity 
is  presbyterial. 


XVII 

MOVEMENTS    TOWARD   A   UNITY   OF    THE   DENOMI- 
NATIONS 

'•'  O  Lord  and  Master  of  us  all, 
Whatever  our  name  or  sign, 
We  own  Thy  sway,  we  hear  Thy  call, 
We  test  our  lives  by  Thine." 

Whittier. 

THE  discussion  of  the  unity  of  Christian  denominations  is 
not  only  in  the  air,  but  it  is  in  conventions,  assemblies, 
conferences,  and  in  newspaper  and  magazine  articles.  Not  a 
conference  of  any  importance  meets  without  discussing  it ;  con- 
vention preachers  preach  about  it;  and  then  "great  contest 
follows,  and  much  learned  dust."  Are  these  platforms  adopted 
by  others  ?  Not  one  without  qualification  so  far ;  and  the  present 
indications  are  that  there  is  little  likelihood  that  they  wi\l  be. 
The  sincerity  of  the  brethren  that  make  these  platforms  need 
not  be  questioned.  They  discuss  the  problem  fully  and  frankly, 
pass  a  set  of  resolutions  expressive  of  their  position,  and  then  go 
home  to  have  their  action  commended  by  some  and  condemned 
by  others.  At  the  next  gathering  the  subject  is  taken  up  again. 
It  is  probable  that  this  process  will  lead  to  some  good  result,  but 
it  is  a  long  process,  and  thus  far  little  has  been  accomplished, 
aside  from  a  cooperation  in  Christian  work.  The  little  that  has 
been  accomplished  has  been  a  better  understanding  of  the  spirit, 

439 


440  CORNER-STONES  OF   FAITH 

purpose,  and  position  of  one  another,  a  fuller  realization  of  the 
difficulty  in  the  way  of  union,  and  perhaps  a  greater  appreciation 
of  the  importance  of  some  kind  of  union.  The  cooperation  of 
Christians  in  various  lines  of  work,  which  exists  more  or  less 
through  the  Evangelical  Alliance,  the  Christian  associations,  the 
Endeavor  societies,  and  kindred  organizations,  points  to  unity  of 
Christians,  and  not  to  union  of  churches,  which  is  a  somewhat 
ditferent  story  and  will  be  considered  presently.  That  which 
present  discussions  contemplate  is  the  doing  away  with  the 
hurtful  divisions  of  the  Christian  forces,  the  reconciling  of  the 
injurious  schisms  among  competing  sects.  There  seems  to  be  a 
growing  feeling  that  something  ought  to  be  done  to  bring 
together  the  separated  members  of  the  church  of  Christ.  That 
those  whose  position  and  ability  give  them  the  right  to  be  heard 
are  carefully  considering  the  subject,  and  endeavoring  to  present 
some  wise  and  comprehensive  plan,  is  evident.  The  difficulties 
to  be  met,  and  the  importance  of  the  result,  demand  most  judi- 
cious consideration. 

An  important  step  in  the  right  direction  was  taken  by  the 
General  Convention  of  the  Protestant  Episcopal  Church,  at 
Chicago,  in  1886.  A  basis  of  union  was  presented  in  four  arti- 
cles, which,  the  next  year,  the  l)ishops  of  the  Anglican  Church,  at 
the  Lambeth  Palace  in  London,  adopted,  with  slight  modification. 
The  Chicago-Lambeth  Articles  are  as  follows : 

"  L  The  Holy  Scriptures  of  the  Old  and  New  Testaments  as 
containing  all  things  m^cessary  to  salvation,  and  as  being  the 
rule  and  ultimate  standard  of  faith. 

'^11.  The  Apostles'  Creed  as  the  baptismal  symbol,  and  the 
Nicene  Creed  as  the  sufficient  statement  of  the  Christian  faith. 

''III.  The  two  sacraments,— baptism  and  the  Supper  of  the 
Lord,— ministered  with  unfailing  use  of  Christ's' words  of  insti- 
tution and  of  the  elements  ordained  by  Him. 

''IV.  The  historic  episcopate,  locally  adapted  in  the  methods 
of  its  administration  to  the  var3dng  needs  of  the  nations  and 
peoples  called  of  God  into  the  unity  of  His  church." 


UNITY   OF   THE   DENOMINATIONS  441 

A  joint  commission  was  appointed  by  the  General  Convention 
to  confer  with  other  denominations.  For  several  years  a  confer- 
ence was  carried  on  between  this  commission  and  a  committee  of 
the  Presbyterian  General  Assembly ;  but  it  met  with  no  definite 
result,  and  was  abandoned.  The  articles  liav'e  been  very  widely 
discussed,  the  discussion  centering  largely  around  the  "  historic 
episcopate"  of  the  fourth  article.  The  Christian  spirit  and  sin- 
cere purpose  of  the  Episcopal  brethren  who  put  forth  these  j^ro- 
posals  was  not  questioned,  but  it  was  held  that  their  adoption 
would  simply  mean  that  all  become  Virtually  Episcopalians. 
One  Episcopal  writer  candidly  remarks  that  true  unity  is  to  be 
found  in  joining  "that  body  that  can  show  that  it  has  never 
broken  itself  off  from  the  church  which  the  apostles  founded. 
That  stream  which  flows  in  an  uninterrupted  course  from  the 
very  fountainhead  must  needs  be  the  true  one.''*  This,  of 
course,  he  believes  is  the  Episcopal  Church. 

The  spirit  and  position  taken  in  the  Chicago-Lambeth  platform 
has  been  largely  nullified  by  the  Episcopalians  refusing  to  allow 
bishops  to  take  under  their  care  unattached  churches  which  are 
willing  to  receive  episcopal  oversight,  but  which  are  not  fully 
connected  with  the  Episcoi3al  Church. 

Professor  Charles  W.  Shields,  of  Princeton  University,  has 
lectured  and  written  extensively  upon  the  subject  of  union  as 
set  forth  by  these  articles.f  His  work  and  influence  have  greatly 
assisted  in  a  wider  presentation  and  a  fuller  study  of  the  subject. 
The  League  of  Catliolic  Unity  has  been  formed  to  further  the 
cause  of  unity  along  the  line  of  the  proposals.  The  signers 
of  the  declaration  say,  among  other  things :  '^  We  believe  that 
upon  the  basis  of  these  four  principles  as  articles  of  agreement 
the  unification  of  the  Christian  denominations  of  this  country 
may  proceed,  cautiously  and  steadily,  without  any  alteration  of 

*  Rev.  E.  B.  Boggs,  in  ''Christian  Unity  Proved  by  Scripture,"  p.  43 
(New  York,  Thomas  Whittaker). 

t  See  ''The  Historic  Episcopate"  (New  York,  Charles  Seribner's  Sons, 
1894) ;  "  The  United  Churcli  of  the  United  States  "  {ibid). 


442  CORNER-STONES   OF   FAITH 

their  existing  standards  of  doctrine,  polity,  and  worship  which 
might  not  be  reasonably  made  in  a  spirit  of  brotherly  love  and 
harmony,  for  the  sake  of  nnity,  and  for  the  furtherance  of  all  the 
great  ends  of  the  church  of  Christ  on  earth." 

These  articles  have  been  followed  by  others,  commanding  more 
or  less  attention.  The  Disciples  of  Christ  have  issued  a  declara- 
tion of  essentials  which  have  been  condensed  as  follows:  1.  The 
original  creed  of  Christ's  church :  Jesus  is  the  Christ,  the  Son  of 
the  living  God.  2.  The  ordinances  of  His  appointment,  baptism 
and  the  Lord's  Supper.  3.  The  life  which  has  the  sinless  Son  of 
man  as  its  perfect  exemplification.*  This  statement,  however, 
must  be  understood  in  the  light  of  their  insistence  that  baptism 
must  be  by  immersion. 

The  National  Council  of  the  Congregaticmal  churches,  in  Octo- 
ber, 1895,  presented  the  following  proposals  as  a  basis  of  unity : 

1.  The  acceptance  of  the  Scriptures  of  the  Old  and  New  Testa- 
ments, inspired  l)y  the  Holy  Ghost,  to  be  the  only  authoritative 
revelation  of  God  to  man.  2.  Discipleship  of  Jesus  Christ,  the 
divine  Saviour  and  Teacher  of  the  world.  3.  The  church  of 
Christ,  which  is  His  body,  whose  great  mission  it  is  to  preach 
His  gospel  to  the  world.  4.  Liberty  of  conscience  in  the  inter- 
pretation of  the  Scriptures  and  in  the  administration  of  the 
church.  Such  an  alliance  of  the  churches  should  have  regular 
meetings  of  their  representatives,  and  should  have  for  its  ob- 
jects, among  others:    1.  Mutual  acquaintance  and  fellowship. 

2.  Cooperation  in  foreign  and  domestic  missions.-  3.  The  pre- 
vention of  rivalries  between  competing  churches  in  the  same 
field.     At  the  same  time  the  following  resolution  was  adopted : 

"And  whereas  it  cannot  l)e  expected  that  there  shall  be  a 
speedy  corporate  union  of  the  numerous  bodies  into  which  the 
Christian  chin*cli  of  our  own  land  is  divided,  we  do  therefore 
desire  that  their  growing  spiritual  unity  should  be  made  manifest 
by  some  form  of  federation  which  shall  express  to  the  world  their 
common  purpose  and  confession  of  faith  in  Jesus  Christ,  and 

*  American  Church.  History  Series,  vol.  xii.,  p.  98. 


UNITY   OF   THE   DENOMINATIONS  443 

which  shall  have  for  its  object  to  make  visible  their  fellowship, 
to  remove  misunderstandings,  and  to  aid  their  consultations  in 
establishing  the  kingdom  of  God  in  the  world ;  and  to  this  end 
we  invite  correspondence  with  other  Christian. bodies." 

The  first  response  to  this  action  of  the  Congregational  Council 
came  from  the  Christians.  In  April,  189G,  a  conference  of  the 
Congregational  and  Christian  churches  of  central  and  southern 
Ohio  was  held,  which  is  but  the  beginning,  it  is  hoped,  of  others 
to  be  held,  from  which  good  results  are  expected.  In  April,  1888, 
a  conference  on  union  was  held,  in  Philadelphia,  between  the 
Reformed  Church  in  the  United  States  (German  Reformed)  and 
the  Reformed  Church  in  America  (Dutch  Reformed).  A  very 
full  and  frank  discussion  was  had,  but  it  has  not  yet  resulted  in 
their  uniting. 

In  1891  was  formed  the  Brotherhood  of  Christian  Unity,  of 
which  Professor  Theodore  F.  Seward,  Mus.  Doc,  is  the  enthusi- 
astic secretary.     Its  brief  creed  is  as  follows : 

^^I  hereby  agree  to  accept  the  creed  promulgated  by  the 
Founder  of  Christianity,  love  to  God  and  love  to  man,  as  the 
rule  of  my  life.  I  also  agree  to  recognize  as  fellow-Christians 
and  members  of  the  Brotherhood  of  Christian  Unity  all  who 
accept  this  creed  and  Jesus  Christ  as  their  leader. 

"  I  join  the  brotherhood  with  the  hope  that  such  a  voluntary 
association  and  fellowship  with  Christiajns  of  every  faith  will 
deepen  my  spiritual  life  and  bring  me  into  more  helpful  relations 
with  my  fellow-men. 

"  Promising  to  accept  Jesus  Christ  as  my  leader  means  that  I 
intend  to  study  His  character  with  a  desire  to  be  imbued  ^Wth 
His  spirit,  to  imitate  His  example,  and  to  be  guided  by  His  pre 
cepts." 

This  has  had  quite  wide  acceptance,  and  representatives  of 
various  denominations  have  become  members  of  the  brother- 
hood. 

The  following  paragraph  from  "  The  Mind  of  the  Master,"  by 
Dr.  John  Watson  (Ian  Maclaren),  has  been  widely  cii'culated  as 


444  CORNER-STONES   OF  FAITH 

an  all-sufficient  creed :  "  I  believe  in  the  Fatherhood  of  God.  I 
believe  in  the  words  of  Jesus.  I  believe  in  the  clean  heart.  I 
believe  in  the  service  of  love.  I  believe  in  the  unworldly  life. 
I  believe  in  the  Beatitudes.  I  promise  to  trust  God  and  follow 
Christ,  to  forgive  my  enemies,  and  to  seek  after  the  righteous- 
ness of  God." 

One  of  the  latest  utterances  upon  the  subject  of  union  is  the 
Pope's  encyclical,  sent  forth  by  him,  in  1896,  because  he  is  ''in- 
tent upon  the  work  of  bringing  all  to  the  one  fold  of  Christ." 
He  says,  among  other  things:  "As  the  divine  Founder  of  the 
church  decreed  that  His  church  should  be  of  one  faith  in  govern- 
ment and  communion,  so  He  chose  St.  Peter  and  his  successors 
as  the  jirincipal  and,  as  it  were,  the  center  of  this  unity." 

A  meeting  of  the  ministers  of  all  the  denominations  in  Hamp- 
den and  Hampshire  counties,  Massachusetts,  was  held  in  Novem- 
ber, 1895,  at  which  the  following  was  adopted : 

"1.  We  avow  as  our  desire  and  aim  the  unity  of  the  church  of 
Christ  throughout  the  world,  and  resolve  to  promote  that  unity 
by  all  means  and  in  every  way  accordant  with  the  spirit  of 
Christ. 

"  2.  We  accept  as  bases  of  sjnnpathetic  consideration  and  study 
the  Lambeth  Articles,  the  propositions  of  the  National  Council  of 
the  Congregational  churches,  and  similar  declarations  by  other 
bodies. 

"  3.  We  i:)ropose  for  immediate  action  the  fcn-mation  of  an  An- 
nual _  Union  Conference  for  Worsliij)  and  Work,  which  shall 
include  both  clerical  and  lay  representatives  of  every  Christian 
congregation  in  Hampden  and  Hampshire  counties,  and  we  advise 
the  appointment  of  a  committee  to  arrange  for  the  meeting  of 
such  a  union  conference  within  the  ensuing  year. 

"4.  We  recommend  affiliation  on  this  basis  with  the  League 
of  Catholic  Unity." 

A  federation  between  the  Lutherans  of  the  General  Synod, 
General  Council,  and  United  Synod  of  the  South  has  been  effected. 
They  propose  to  have  the  same  hymnal  and  a  common  "  Manual 


UNITY   OF    THE   DEXO:\[IXATIOXS  445 

of  Ministerial  Acts,"  with  a  common  order  of  service.  Coopera- 
tion in  work  and  uniformity  in  worship  is  their  object. 

Thus  the  various  proposals  and  overtures  are  made  toward  the 
union  of  Christendom.  There  is  need  of  more  of  just  such  action ; 
with  it,  Christian  unity  would  not  be  far  away. 

In  the  foregoing  discussions  of  our  denominational  character- 
istics it  has  been  seen  that  the  denominational  differences  are 
of  three  general  classes— differences  of  government,  teaching, 
and  worship.  Various  causes  have  conspired  to  produce  the 
divisions.  Some  churches  that  had  their  origin  in  old-world 
controversies  have  been  perpetuated  in  this  country.  Some 
separations  have  occurred  in  the  midst  of  theological  contro- 
versy when  certain  tenets  were  strongly  emphasized  and  rigidly 
held.  Some  differences  were  caused  by  war  issues.  Now  that 
the  causes  are  removed,  why  should  tlie  divisions  be  perpetuated  ? 
It  is  very  easy  for  one  with  a  new  idea  in  his  head  to  gain  a 
following  and  thus  start  a  denomination ;  and,  with  zeal  enough, 
and  some  persecution  to  give  holy  zest  to  the  cause,  his  sect  may 
attain  considerable  size  and  importance.  This  has  been  done 
more  than  once.  It  is  these  various  denominations  that  are  the 
organized  means  of  spreading  the  gospel  of  Jesus  Christ.  Is  it 
any  wonder  that  it  does  not  spread  any  faster,  when  so  much 
energy  and  time  and  money  are  spent  in  strengthening  de- 
nominational bulwarks?  There  is  money  enough  expended 
in  proclaiming  sectarian  peculiarities  and  church  platforms 
alone  to  send  all  the  missionaries  needed  to  those  who  know 
not  Christ,  to  say  nothing  of  what  might  be  accomplished 
at  home. 

Organic  union,  it  will  hardly  be  doubted,  is  very  far  off.  Dr. 
Theodore  L.  Cuyler  has  said :  "  My  observation  is  that,  while 
bigoted  sectarianism  is  dying  out  (except  among  the  extreme 
High-church  Episcopalians),  yet  denominational  es2))'it  cU  corps 
is  about  as  strong  as  ever.  If  men  don't  work  in  their  denomi- 
national lines,  they  don't  work  much  anywhere.  Christian  unity 
I  go  for;  church  union,  on  any  basis,  looks  like  an  ^ii'idescent 


446  CORNER-STONES   OF   FAITH 

dream '  at  present."  *  Some  would  find  a  union  in  a  return  to 
the  church  as  it  was  in  apostolic  times.  Ah,  yes ;  but  what  was 
it?  The  Presbyterians  think  that  their  church  is  the  "nearest 
to  the  scriptural  idea";  Congregationalists  generally  have  no 
doubt  but  that  theirs  is ;  Episcopahans  are  sure  theirs  is ;  and  the 
Disciples  of  Christ  have  already  returned  to  apostolic  simplicity. 
The  question  shouhi  not  be,  Which  church  is  like  the  primitive  ? 
but,  Which  is  best  adapted  to  the  present  needs  and  conditions  ? 
The  fact  is  that  it  would  be  as  unwise  and  as  unnecessary  to  go 
back  to  the  condition  of  things  in  the  very  earhest  Christian 
clnircli  as  to  go  back  in  customs  and  in  intellectual  status  gen- 
erally, and  as  impossible.  What  would  be  gained  by  organic 
union?  There  are  some  churches  in  the  same  body  that  are 
farther  apart  from  one  another  than  some  churches  of  different 
polities.  Simple  union  of  government  wiU  never  bring  Christians 
together.  "  We  cannot  secure  unity  by  binding  the  branches  of 
the  tree  together.  We  must  find  it  in  a  common  stock  and  in  a 
common  root,  leaving  liberty  of  movement  to  the  branches." 
What  is  needed  first  is  not  union,  but  Christian  unity.  And  this 
can  be  oljtained  when  we  have  (1)  a  clear  understanding  of  what 
is  essential  and  what  non-essential,  (2)  more  oneness  of  aim, 
(3)  charity  toward  all,  and  (4)  more  of  Christ  in  the  heart  and 
life.  With  our  strong  denominational  love,  we  are  wont  to  think 
that  some  characteristic  of  (uir  own  is  essential.  A  plan  of  union 
is  suggested  by  a  large-hearted,  Uberal-minded  Baptist  divine, 
but  one  necessary  plank  is  the  immersion  of  believers  only ;  Epis- 
copalians suggest  a  platform,  and  put  into  it  the  historic  episco- 
pate ;  and  so  it  goes. 

'"Tis  with  our  judgments  as  our  watches :  none 
Go  just  alike,  vet  each  believes  his  own." 

We  have  one  Master,  and  one  enemy.    Have  we  time  to  spend 
in  making  our  accoutrements  grander  or  simpler  than  another's, 

*  "  The  Question  of  Unity, "  edited  by  Dr.  A.  11.  Bradford,  p.  27  (New  York, 
Christian  Literature  Company). 


UNITY   OF   THE   DENOMINATIONS  447 

and  parading  them  ?  Each  should  enlist  in  some  regiment,  and 
be  loyal  to  it,  but  give  his  strength  and  means  to  fighting  the 
common  foe.  Ever^^  soldier  loves  his  regiment,  but  is  there  any 
the  less  love  or  loyalty  to  the  cause  and  country  ?  At  the  battle 
of  Trafalgar,  Lord  Nelson  took  two  of  his  captains  who  were  at 
variance  to  a  point  where  they  could  see  the  fleet  of  their  oppo- 
nents, and  said  to  them :  "  There,  gentlemen,  is  our  enemy. 
Shake  hands  and  be  friends."  We  are  all  brethren,  and  if  a  man 
love  not  his  brother,— his  Presbyterian,  his  Episcopal,  his  Bap- 
tist brother,— whom  he  hath  seen,  how  can  he  love  God,  whom 
he  hath  not  seen?  Is  it  simply  ^'for  decency's  sake  and  for 
courtesy's  sake"  that  we  call  one  another  brethren  ?  "When  the 
tide  is  out,  you  see  little  depressions  on  the  beach,  little  pockets 
of  water  scattered  here  and  there  over  the  sand.  When  the  tide 
comes  in,  the  pockets  are  still  there,  but  so  blended  with  the  over- 
flowing fullness  that  no  one  perceives  them,  even  if  they  do  not 
altogether  forget  the  matter  themselves."  When  there  shall  be 
an  overflowing  fullness  of  Christ,  then  there  will  l3e  Christian 
unity.    We  are  branches  of  the  same  \'ine,  the  vine  Christ  Jesus. 

The  trouble  is  not  so  much  that  there  are  divisions,  but  that 
there  are  rivalries.  The  various  denominations  find  their  use  in 
meeting  the  different  tastes,  needs,  and  conditions  of  people.  It 
is  the  rivalries  and  contentions  that  are  the  scandal  to  Christian- 
ity. As  Dr.  Philip  Schaff  says :  ''Variety  in  unity,  and  unity  in 
variety,  is  the  law  of  God  in  nature,  in  history,  and  in  His  king- 
dom. We  must  therefore  expect  the  greatest  variety  in  the 
church  of  the  future."* 

The  various  movements  that  bring  Christians  together  in  fel- 
lowship, in  conference,  and  in  work  will  help  to  hasten  Christian 
unity.  The  Christian  Endeavor  movement  is  a  great  unifier,  and 
might  be  still  more  so  if  some  of  the  denominations  did  not  see 
fit  to  withdraw  from  the  interdenominational  fellowship  and 
organize   along   denominational   lines.     The   evangelical  Free 

*  "World's  Parliament  of  Religions,"  edited  by  Dr.  J.  H.  Barrows,  vol.  ii., 
p.  1194. 


448  CORNER-STONES  OF   FAITH 

clmrclies  of  England  (the  dissenting  or  nnestablislied  churches) 
have  formed  a  federation  to  oppose  sacerdotalism  and  to  promote 
evangelization.  They  present  a  united  front  against  political 
and  social  evils.  Already  they  are  a  power  in  the  country.  The 
Free  churches  of  a  city  or  district  are  organized  into  local  coun- 
cils, which  divide  the  field  among  the  churches  for  visitation. 
Then  there  are  councils  of  larger  districts,  and  a  national  coun- 
cil. The  effort  is  not  to  do  away  with  the  denominations,  nor  to 
have  one  organized  church.  It  is  a  unity  of  effort  in  the  cause 
of  righteousness.  The  Rev.  Charles  A.  Berry,  D.D.,  of  Wolver- 
hampton, England,  representative  of  the  federation,  has  recently 
been  in  America  and  spoken  in  various  places.  The  Evangelical 
Alliance  and  the  Young  Men's  Christian  Association  are  valuable 
helps  toward  a  like  unity  of  work  in  the  United  States.  These 
secure  a  more  united  fellowship  and  a  larger  acquaintance  with 
one  another.  Unity  must  come  gradually,  and  these  are  steps 
toward  it. 

The  one  thing  above  all  others  that  keeps  the  denominations 
apart  is  denominational  pride.  Loyalty  to  one's  own  is  good ;  it 
has  its  place ;  but  it  ought  not  to  be  abused.  Oftentimes  those 
who  are  the  most  ignorant  of  the  features  that  distinguish  their 
church  from  others  are  the  most  strenuous  in  pushing  their 
denomination.  They  have  a  jealous  zeal  for  tlieir  church  ;  each 
wishes  to  see  his  own  grow  and  prosper.  While  we  ought  not 
to  love  our  own  church  the  less,  we  ought  to  love  Christ  and  His 
cause  the  more.  "  Let  us  therefore  follow  after  the  things  which 
make  for  peace,  and  things  wherewith  one  may  edify  another" 
(Rom.  xiv.  19). 

The  more  of  cooperation  and  federation  we  can  obtain,  the 
nearer  is  Christian  unity,  which  can  be  helped  on  by  a  more 
practical  Christianity,  a  better  understanding  of  one  another,  a 
willingness  to  concede  that  each  denomination  does  not  have  all 
the  truth,  that  there  are  good  features  in  others,  and  that  some- 
thing may  have  to  be  surrendered  by  us.  Thus  by  a  united 
church,  cooperating  in  the  work  of  Christ  on  earth,  we  shall  be 


UNITY   OF    THE   DENOMINATIONS  449 

able  to  present  to  Him,  when  the  Lord  comes  to  receive  His 
bride,  a  glorious  church,  without  blemish,  not  having  spot  or 
wrinkle  or  any  such  thing,  one  family  in  Christ  Jesus ;  for  "  one 
is  your  Master,  even  Christ ;  and  all  ye  are  brethren." 

"When,  soon  or  late,  we  reach  that  coast, 
O'er  life's  rough  ocean  driven, 
May  we  rejoice,  no  wanderer  lost, 
One  family  in  heaven." 


APPENDIX 

CHRONOLOGY,  SUMMARY,  GROUPINGS,  AND  STATISTICS 

CHRONOLOGICAL   EVENTS   IN   THE   RELIGIOUS   HISTORY   OF   THIS   COUNTRY 

1565.     Earliest  Roman  Catholic  church  established  at  St.  Augustine,  Fla., 

and,  about  the  same  time,  the  church  at  Santa  Fe,  N.  Mex. 
1607.     Founding  of  Jamestown,  Va. 

1611.  The  Rev.  Alexander  Whitaker  comes  to  Jamestown  with  a  company  of 

English  Puritans. 

1612.  Building  at  Jamestown  of  the  church  in  which  Pocahontas  was  mar- 

ried; long  used  as  an  Episcopal  church ;  a  ruin  of  it  said  to  be  still 
standing. 

1620.  The  one  hundred  and  one  Pilgrims  of  the  "  Mayflower  "  land  at  Plym- 
outh, and  establish  the  first  Congregational  church  in  America. 

1624.     First  Puritan  settlement  in  New  England,  at  Cape  Ann. 

1629.  Six  vessels  with  emigi*ants  from  England  arrive  at  Salem. 

1630.  Settlement  of  Boston. 

1635.  Colonies  from  Dorchester  and  Watertown,  Mass.,  remove  to  Connecti- 

cut. 
Roger  Williams  banished  from  Boston. 

1636.  Thomas  Hooker  and  his  company  found  a  Congregational  church  in 

Hartford,  Conn. 
Roger  Williams  settles  in  Rhode  Island. 
Harvard  College  founded  at  Cambridge,  Mass. 
1638.     Anne  Hutchinson  excommunicated  in  Boston  for  antinomianism,  and 
banished. 
John  Davenport  founds  New  Haven,  Conn. 

A  colony  of  Swedish  Lutherans  settle  on  the  banks  of  the  Delaware. 
451 


452  APPENDIX 

1639,     Organization  of  Baptist  churches  in  Rhode  Island. 

1644.  A  Presbyterian  church  established  at  Hempstead,  Long  Island,  N.  Y. 

1645.  The  New  England  ministers  approve  Hooker's  "Survey  of  the  Sum 

of  Church  Discipline." 

1646.  John  Eliot  begins  preaching  to  Indians. 

1648.  The  fifty-one  Congregational  churches  of  New  England  adopt  the 
Cambridge  Platform. 

1651.  The  Cambridge  Platform  approved  by  the  General  Court  of  Massa- 
chusetts. 

1656.  Mary  Fisher  and  Anne  Austin,  Quakers,  come  to  Boston,  but  are 

imprisoned  and  then  banished. 

1657.  A  Lutheran  minister  comes  to  New  Amsterdam,  where  a  number  of 

Lutherans  are  living,  but  is  expelled  by  the  Dutch  authorities. 
Ministerial  convention  in  Boston  recommends  the  Half-way  Covenant. 

1661.  Yearly  Meeting  of  Friends  (Quakers)  established  in  Rhode  Island. 
John  Eliot's  Indian  Bible  published. 

1662.  Half-way  Covenant  adopted  by  Congregational  synod  in  Boston. 
1669.     First  Lutheran  church  built  in  Philadelphia. 

1671.  Seventh-day  Baptists  begin  their  first  church  in  Newport,  R.  I. 

1672.  George  Fox  attends  Friends'  Yearly  Meeting  in  Rhode  Island. 

1682.  William  Penn's  colony  begun  in  Pennsylvania. 

1683.  Francis  Makemie  comes  to  America,  sent  by  the  Presbytery  of  Laggan, 

Ireland. 

First  Mennonites  come  to  America. 

1685.  Sir  Edmund  Andros  seizes  Old  South  Church,  Boston,  for  Episcopal 
services. 

1689.     King's  Chapel,  Boston,  erected  for  Episcopal  worship. 
1692.     Witchcraft  delusion  in  Salem,  Mass. 

Episcopalians,  Baptists,  and  Quakers  exempted  from  taxes  for  the 
support  of  Congregational  churches  in  Massachusetts. 

1700.  First  German  Lutheran  church  in  the  United  States  established  in 

Montgomery  Count/,  Pennsylvania. 

1701.  Yale  College,  New  Haven,  Conn.,  chartered. 

Society  for  the  Propagation  of  the  Gospel  (Episcopal)  organized  in 
England. 

1704.     Episcopal  Church  established  by  law  in  the  Carolinas. 

French  Huguenot  church  built  in  Pine  Street,  New  York. 


APPENDIX  453 

1705.     First  presbytery  in  America. 

1708.     Saybrook  Platform  adopted  by  Congregational  synod,  convened  by 

order  of  Connecticut  legislature. 
1717.     First  Presbyterian  church  organized  in  New  York. 

1719.  Presbyterian  church  built  in  Wall  Street,  New  York. 

1720.  About  this  time  first  Dunkers  come  to  America. 

1722.     Cutler,  rector  of  Yale  College,  and  others,  become  Episcopalians. 

1734.  Great  Awakening  in  New  England  begins,  under  the  preaching  of 

Jonathan  Edwards  and  others. 

1735.  First  Moravians  come  to  America,  and  begin  a  colony  in  Georgia. 
1738.     George  Whitefield's  first  visit  to  America. 

1741.  German  Reformed  church  organized  in  Montgomery  County,  Penn- 

sylvania. 
Zinzendorf  comes  to  America,  and  founds  Moravian  church  at  Bethle- 
hem, Pa. 

1742.  Arrival  of  the  Rev.  Henry  M.  Muhlenberg,  and  beginning  of  his  im- 

portant work  for  the  Lutheran  Church. 

1746.  Princeton  College,  New  Jersey,  founded. 

1747.  First  German  Reformed  synod  meets. 

1748.  First  Lutheran  synod  meets  in  Philadelphia. 

1750.     Edwards,  missionary  to  Indians  at  Stockbridge,  Mass. 

1754.     Columbia  College  chartered  in  New  York,  under  the  name  of  King's 

College. 
1760.     Early  German  Methodists  come  to  New  York. 

1765.  St.  Paul's  Episcopal  church  built  in  New  York. 

1766.  A  group  of  Methodist  families  gathered  in  New  York,  with  Philip 

Embury  as  preacher. 
1768.     First  Methodist  church  in  this  country  erected  in  New  York  City. 

Brick  Presbyterian  church  built  in  New  York  opposite  the  Commons. 
1770.     Rutgers  College  (then  Queen's),  New  Brunswick,  N.  J.,  founded. 
1773.     First  Methodist  conference  meets  in  Philadelphia. 

1779.  First  Universalist  church  organized  at  Gloucester,  Mass. 

1780.  Free  Baptist  Society  organized. 

1782.     Associate  and   Reformed   churches  united  as  Associate  Reformed 
churches. 
Settlement  of  Pennsylvania,  with  its  religious  liberty,  begun. 


454  APPENDIX 

1782.     James  Freeman  becomes  rector  of  King's  Chapel,  Boston  ;  under  him 
it  becomes  Unitarian. 

1784.  First  General  Conference  of  Methodists  meets  in  Baltimore. 
Saybrook  Platform  no  longer  civil  law  in  Connecticut. 

1785.  First  association  of  Universalists  meets  in  Oxford,  Mass. 
Perfect  religious  liberty  established  in  Virginia. 

First  Protestant  Episcopal  General  Convention  held  in  Philadelphia. 

1789.  Roman  Catholic  See  established  in  Baltimore. 

First  Presbyterian  General  Assembly  convened  in  Philadelphia. 

1790.  John  Carroll  consecrated  the  first  Roman  Catholic  bishop  in  the  United 

States. 
Methodists  organized  in  Massachusetts. 
A  Sunday-school  society  formed  in  Philadelphia. 
1792.     First  New  Church  (Swedenborgian)  organization  in  America. 

Ecclesiastical  separation  between  the  German  and  Dutch  Reformed 

churclies ;  each  takes  on  new  form  and  life. 
First  community  of  Shakers  in  this  country,  Mount  Lebanon,  N.  Y. 
1794.     First  General  Synod  of  Dutch  Reformed  Church. 

1800.  First  camp-meeting  held  in  America ;  a  new  era  of  revival  work. 
Evangelical  Association  originated  about  this  time. 

United  Brethren  organized. 

1801.  Plan  of  Union  between  Congregationalists  and  Presbyterians  (until 

1852). 

1805.  Henry  Ware,  Unitarian,  chosen  professor  of  divinity  at  Harvard. 

1806.  Cumberland  Presbyterians  expelled  from  Synod  of  Kentucky. 
1808.  Andover  Theological  Seminary  founded  by  Congregationalists. 
1810.  Christian  Church  started. 

Cumberland  Presbyterian  Churcli  started  in  Kentucky. 

American  Board  of  Commissioners  for  Foreign  Missions  established. 

1813.  Union  American  Methodist  Episcopal  Clnirch  organized  in  the  South. 

1814.  First  General  Association  of  Baptists  meets. 
1816.     American  Bible  Society  organized  in  New  York. 

African  Methodist  Episcopal  Churcli  organized  in  Philadelphia. 
African  Methodist  Protestant  Church  comes  into  existence. 
1818.     General  Convention  of  New  Church  (Swedenborgian)  organized. 
Connection  of  church  and  state  wholly  abolished  in  Connecticut. 


APPENDIX  455 

1819.  Sermon  of  the  Rev.  W.  E.  Chauuing  ii;  Baltimore  that  crystallized 

the  Unitarian  movement. 

1820.  African  Methodist  Episcopal  Zion  Church  organized  in  New  York. 
1824.     American    Sunday-school   Union   formed,  and   Sunday-school  work 

begun  on  a  large  scale. 

1826.  Welsh  Calvinistic  Methodist  Church  first  brought  to  this  country. 

1827.  First  Disciple  church  formed  in  Pennsylvania. 
1827-28.     Hicksite  Friends  organized. 

1828.  Methodist  Protestants  expelled  from  Methodist  Episcopal  Church. 
1830.     Church  of  God  becomes  distinct  organization. 

Mormon  Church  organized. 
1833.     Separation  of  the  two  branches  of  the  Reformed  Presbyterian  Church. 

Complete  separation  of  church  and  state  in  Massachusetts. 
1835.     Adventists  organized  about  this  time. 

1837.  Presbyterian  General  Assembly  abrogates  the  Plan  of  Union. 

1838.  Old  and  New  School  (Presbyterian)  separation. 

1840.  German  Evangelical  Spiod  of  North  America  organized. 

1843.  Wesleyan  Methodists  withdraw  on  account  of  slavery. 

1844.  Southern  Baptists  begin  separate  organization. 

1845.  Seventh-day  Adventists  arise. 

Methodist  Episcopal  Church  South  organized,  separating  from  the 

parent  body  on  the  question  of  slavery. 
About  this  time  spiritualists  arise. 

1846.  Evangelical  Alliance  founded. 

1851.  Young  Men's  Christian  Association  organized  (begun  in  London  in 

1844). 

1852.  First  conference  of  Reorganized  Church  of  Jesus  Christ  of  Latter- 

day  Saints  (Mormon). 
Plan  of  Union  ended  (begun  in  1801). 
1854.     Christian  Church  South  started. 
1858.     United  Presbyterian  Church  formed. 

1860.  Free  Methodists  form  a  separate  organization. 

1861.  Presbyterian  Church  South  separates  from  the  Northern  Assembly. 

1863.  General  Synod  of  the  South  (Lutheran)  formed. 

1864.  Christian  Union  churches  organized. 

1866.     Mrs.  Mary  Baker  Eddy  claims  to  have  discovered  the  science  of  healing. 


456  APPENDIX 

1867.     General  Council  (Lutheran)  organized. 

1869.  Old  and  New  School  Presbyterians  effect  a  union. 

Cumberland  Presbyterian  Church,  Colored,  becomes  separate  organ- 
ization. 

1870.  Colored  Methodist  Ex^iscopal  Church  organized. 

1872.  Lutheran  Synodical  Conference  formed. 

1873.  Keformed  Episcopal  Church  organized. 

Present  system  of  International  Sunday-school  lessons  adopted. 

1879.  First  Christian  Science  church  established,  with  Mrs.  Eddy  as  pastor. 

1880.  Salvation  Army  introduced  into  this  country. 

1881.  First  Christian  Endeavor  Society  organized  in  Portland,  Me.,  by  the 

Rev.  F.  E.  Clark,  D.D. 
1886.     Protestant  Episcopal  General  Convention   in  Chicago  adopts  four 
articles  as  a  proposed  basis  of  union  of  the  denominations. 
Lutheran  General  Synod  of  the  South,  with  others,  becomes  the  United 
Synod  of  the  South. 

1888.  Chicago  articles  of  union  adopted  by  the  Anglican  Church  bishops  at 

Lambeth  Palace,  England. 
General  Conference  of  Age-to-come  Adventists  formed. 

1889.  Division  occurs  in  the  United  Brethren  Church. 

1891.     Split  occurs  in  the  Evangelical  Association,  and  the  United  Evan- 
gelical Church  formed. 
Second  Ecumenical  Council  (Methodist)  meets  in  Washington,  D.  C. 
(first  in  London  in  1881). 
1893.     Meeting  of  the  Parliament  of  Keligions  in  Chicago. 

First  colony  of  Waldenses  come  to  this  country  and  settle  in  North 
Carolina. 

1896.     American  Volunteers,  under  Mr.  and  Mrs.  Ballington  Booth,  separates 
from  the  Salvation  Army. 

The  Christian  Catholic  church  organized  in  Chicago  by  Rev.  John 
Alexander  Dowie. 


1897. 


Colored  Presbyterians  of  tlie  South  organized  into  a  separate  body, 


SUMMARY  OF   DENOMINATIONS 

AD VENTISTS.— Originated  with  the  preaching  of  William  Miller,  about 
1835,  who  proclaimed  the  near  and  personal  return  of  Christ.  They  believe 
that  the  kingdom  is  to  be  set  up  on  the  earth,  which  is  to  be  refined  with 
fii-e,  and  that  Christ  is  to  come  in  person  before  tlie  millennium.  They  bap- 
tize by  immersion.  They  accept  the  Bible  and  for  the  mo§t  part  interpret  it 
literally.  Some  observe  the  seventh  and  some  the  first  day  of  the  week  as 
Sabbath.  Some  set  a  time  for  the  second  coming  of  Christ ;  others  do  not. 
Some  teach  conditional  immortality.  There  are  six  separate  bodies  of  Ad- 
ventists :  Evangelical,  Advent  Christians,  Seventh-day,  Chureh-of-God,  Life 
and  Advent  Union,  Churches  of  God  in  Jesus  Christ. 

ALBRIGHTS.— See  Evangelical  Association. 

AMISH.  — See  Mennonites. 

BAPTISTS.— Their  principles  originated  in  Europe;  but  the  American 
Baptist  churches  owe  their  origin  to  Roger  Williams,  who  came  here  from 
England,  and  finally  settled  in  Rhode  Island,  about  1636.  Their  distinctive 
principle  is  that  only  believers  are  to  be  baptized,  and  that  the  only  true 
baptism  is  immersion.  Their  teachings  are  evangelical ;  polity  independent. 
There  are  thirteen  bodies. 

In  1844  the  Southern  Baptists  separated  on  slavery  issues. 

Free  Baptists  date  from  1780.  They  are  Methodists  in  theology,  em- 
phasizing free  will  to  accept  divine  grace,  and  are  open-communionists. 

Primitive  or  Anti-mission  Baptists,  once  known  as  ''Hard-shell 
Baptists,"  are  opposed  to  missions,  Sunday-schools,  and  all  human  con- 
trivances. 

Seventh-day  Baptists  date  from  1671.  They  teach  that  the  seventh  day 
of  the  week  should  be  observed  as  the  Sabbath. 

Other  branches  are :  Colored,  Six-principle,  Original  Freewill,  General, 
Separate,  United,  Baptist  Church  of  Christ,  Old  Two-seed-in-the-Spirit 
Predestinarian  Baptists. 

BRETHREN. -See  Plymouth  Brethren,  River  Brethren,  United  Brethren, 
and  Bankers. 

457 


458  SUMMARY   OF   DENOMINATIONS 

CAMPBELLITES.-See  Disciples  of  Christ. 

CATHOLIC  APOSTOLIC  CHURCH  (called  Irvingites,  after  Edward  Ir- 
ving, their  most  distinguished  founder).— It  was  formed  about  1835,  and  in 
this  country  about  1850.  They  accept  the  ancient  creeds,  and  teach  the  near 
approach  of  the  second  coming  of  Christ.     Elaborate  organization. 

CATHOLICS.  — The  Roman  Catholic  Church  was  established  here  by  set- 
tlers from  Spain,  France,  and  Great  Britain.  The  head  of  the  church  is  the 
Pope,  the  vicar  of  Christ  and  the  successor  of  St.  Peter.  Under  him  are  the 
clergy.  All  utterances  of  the  Pope  ex  cathedra  are  infallible.  Clergy  are 
celibates.     They  have  seven  sacraments  ;  worship  liturgical. 

CHRISTADELPHIANS.- Originated  with  Dr.  John  Thomas,  who  came  to 
this  country  about  the  middle  of  the  present  century.  Reject  the  doctrine 
of  the  Trinity ;  teach  that  immortality  is  conditional ;  that  baptism  by  im- 
mersion is  necessary  to  salvation ;  that  Christ  is  coming  to  the  earth  to  set 
up  His  kingdom. 

CHRISTIAN  CATHOLIC  CHURCH. -Organized  in  Chicago  by  Rev.  J.  A. 
Bowie,  February,  1896. 

CHRISTIAN  REFORMED  CHURCH.  -See  Reformed  Church  in  America. 

CHRISTIAN  UNION  CHURCHES. -Organized,  in  1864,  by  those  op- 
posed to  the  Civil  War  and  to  political  preaching.  Their  principles  are  :  the 
oneness  of  the  church  of  Christ ;  Christ  the  only  Head  ;  the  Bible  the  only  rule 
of  faith  and  practice  ;  good  fruits  the  only  condition  of  membership ;  Chris- 
tian union  without  controversy;  each  local  church  to  govern  itself;  partizan 
preaching  discountenanced. 

CHRISTIAN  SCIENTISTS. -Organized  by  Mrs.  Mary  Baker  G.  Eddy,  in 
1879.     They  teach  the  science  of  healing.     Have  had  a  considerable  growth. 

CHRISTIANS  (not  the  same  as  Disciples,  q. v.).— This  denomination  grew 
out  of  the  union,  in  1810,  of  three  distinct  movements  that  had  for  their  aim 
simple  Bible  teaching  :  one  among  the  Methodists  in  Virginia,  one  among  the 
Baptists  in  Vermont,  and  one  among  the  Presbyterians  in  Kentucky.  In 
teaching  they  are  evangelical.  They  practise  immersion,  but  are  liberal 
open-communionists.     In  polity  they  are  independent. 

The  Christian  Church  South  was  organized  in  1854,  but  they  are  now 
practically  united  in  all  parts  of  the  country. 

CHURCHES  OF  GOD  (often  called  by  others  Winebrennerians). -Be- 
came a  distinct  organization  in  1830,  as  the  result  of  the  revival  preaching 
of  the  Rev.  John  Winebrenner,  of  the  German  Reformed  Cliurch.  In  polity 
they  are  like  the  Methodists  ;  they  recognize  only  the  immersion  of  believers 
as  baptism  ;  they  practise  wasliing  of  the  disciples'  feet ;  their  only  creed  is 
the  Bible  without  note  or  comment. 

CONGREGATIONALISTS. -Congregational  churches  were  planted  in  this 
country  by  Independents  from  England.     The  first  to  come  were  the  Pilgrims 


SUMMARY  OF   DENOMINATIONS  459 

in  the  "  Mayflower "'  in  1G20,  liaving  sojourned  a  few  years  in  Holland.  Each 
local  congregation  manages  its  own  affairs,  but  is  in  fellowship  with  the  others ; 
councils,  conferences,  and  the  like  are  only  advisory.  In  teaching  they  are 
evangelical,  and  have  no  established  creed,  but  generally  accepted  confes- 
sions ;  baptize  usually  by  sprinkling. 

COVENANTERS.— See  Reformed  Presbyterian  Churches,  under  Presby- 
terians. 

DISCIPLES  OF  CHRIST  (often  called  Christians,  sometimes  called  Camp- 
bellites).— Grew  out  of  a  revival  movement  in  Kentucky  and  Tennessee, 
and  the  work  of  Alexander  Campbell.  First  church  formed  about  1827.  In 
polity  same  as  Congregationalists  ;  baptize  by  immersion ;  teaching  evangeli- 
cal and  simple,  and  based  on  the  New  Testament ;  observe  the  Lord's  Supper 
every  Sabbath. 

DUNKERS  (or  German  Baptists;  known  among  themselves  always  as 
Brethren).— They  came  first  from  Germany  about  1720,  where  they  originated 
with  the  preaching  of  Alexander  Mack,  a  Pietist.  They  endeavor  to  follow 
closely  what  they  believe  to  be  the  plain  teaching  of  Scripture ;  baptize  by 
immersion,  plunging  three  times  head  foremost ;  practise  feet-washing.  There 
are  three  di\dsions  :  Conservatives,  Progressives,  and  Old  Order  Brethren. 

DUTCH   REFORMED. -See  Reformed  Church  in  America. 

EPISCOPAL.— The  Protestant  Episcopal  Church  was  established  in  this 
country  by  members  of  the  Church  of  England.  The  government  of  the 
church  is  vested  in  the  clergy, — bishops,  priests,  and  deacons, — having,  how- 
ever, representative  bodies— the  general  and  diocesan  conventions,  and  the 
vestry  of  each  local  cliureh  or  parish.  They  hold  to  the  apostolic  succession 
of  the  ministry,  the  High-church  party  especially  insisting  upon  it.  Their 
doctrinal  basis  is  the  Thirty-nine  Articles  ;  special  prominence  is  given  to  the 
Apostles'  Creed ;  their  worship  is  liturgical. 

The  Reformed  Episcopal  Church  was  organized,  in  1873,  by  members 
of  the  Low-church  party  who  were  opposed  to  ritualistic  tendencies  and  to 
the  restrictions  against  non-episeopally  ordained  clergymen. 

EVANGELICAL  ASSOCIATION  (sometimes  known  as  Albrights). - 
Originated  with  the  preaching  of  the  Rev.  Jacob  Albright,  of  the  Methodist 
Church,  about  1800,  among  the  Germans  of  Pennsylvania.  In  government, 
teachings,  and  worship  they  are  like  the  Methodists. 

The  church  is  now  divided  into  two  bodies.  The  seceders  are  known  as 
the  United  Evangelical  Church. 

FREE  BAPTISTS. -See  Baptists. 

FREE  METHODISTS. -See  Methodists. 

FRIENDS  (or  Quakers).  — They  came  from  England,  where  they  originated 
with  the  preaching  of  George  Fox.  The  central  thought  of  their  teaching  is 
"the  divine  Spirit  in  the  heart  of  every  man."     This  is  their  inner  light. 


460  SXJMMAEY  OF   DENOMINATIONS 

They  do  not  baptize,  nor  have  the  Lord's  Supper.  Silent  communion  is  ac- 
ceptable worship. 

The  HiCKSiTES  are  the  liberals  among  them. 

GERMAN   BAPTISTS. -See  Dunkers. 

GERMAN  EVANGELICAL  PROTESTANT  CHURCH. -No  synodical 
organization,  but  association  of  ministers.  In  teaching  liberal  and  rational- 
istic. 

GERMAN  EVANGELICAL  SYNOD  OF  NORTH  AMERICA. -Organ- 
ized in  1840.  Represents  the  state  church  of  Prussia,  which  is  a  union  of 
the  Lutheran  and  Reformed  bodies. 

GERMAN   REFORMED. -See  Reformed  Church  in  the  United  States. 

HICKSITES. -See  Friends. 

LATTER-DAY   SAINTS. -See  Mormons. 

LUTHERANS.— Came  to  this  country  from  Germany,  where  the  church 
originated  with  the  Reformation  of  Luther;  Lutherans  from  other  countries 
also  came.  The  government  of  the  church  is  in  the  hands  of  each  local  con- 
gregation, with  councils  and  synods  having  delegated  powers.  The  Bible  is 
the  only  infallible  rule  of  faith  and  practice,  the  Augsburg  Confession  being 
a  correct  exposition  of  it.  A  liturgy  is  provided,  but  there  is  liberty  in  its 
use. 

There  are  four  large  divisions  of  Lutherans  :  General  Sjmod,  United  Synod 
of  the  South,  General  Conference,  and  Synodical  Conference ;  also  twelve 
independent  synods. 

MENNONITES.  — Came  from  Holland,  the  first  in  1683,  where  they  origi- 
nated with  the  preaching  of  Menno  Simons.  Tliey  are  a  plain  people,  practise 
the  washing  of  the  saints'  feet,  and  baptize  by  pouring.  Their  teaching  is 
evangelical ;  polity  is  Presbyterian. 

There  are  twelve  divisions,  the  Amish  Mennoxites  being  second  in  point 
of  numbers ;  they  drew  off,  undcn-  .Jacob  Amnion,  on  the  subject  of  church 
discipline. 

METHODISTS.— Metliodism  was  the  result  of  a  movement,  begun  at  Ox- 
ford, England,  to  purify  the  religious  life  of  that  time.  The  chief  movers 
were  John  and  Charles  Wesley.  Metliodism  was  brought  to  America  about 
1760.  The  government  of  the  churcli  is  by  conferences  and  meetings  of 
officers  ;  bishops  are  superintendents  ;  the  ministry  is  itinerant,  and  they  have 
also  local  preachers  and  exhorters.  In  teaching  they  emphasize  free  will  to 
accept  divine  grace,  lay  stress  on  lioliness  of  character,  have  spiritual  fervor 
and  revival  methods.  Class-meetings  and  probation  of  candidates  for  mem- 
bership are  features.  Worship  ih  non-liturgical.  There  are  several  di\asions, 
the  Methodist  Episcopal  being  the  original  ami  tlie  largest. 

The  Methodist  Episcopal  South  separated,  in  1848,  on  the  slavery 
question. 


SUMMARY   OF   DENOMINATIONS  461 

Methodist  Protestant,— Expelled,  in  1828,  because  of  opposition  to 
otfice  of  bishop  and  desire  for  lay  representation.  Have  no  bishops,  but  pres- 
idents of  annual  conferences.  Itinerancy  regulated  by  conferences,  and  not 
limited. 

Free  Methodists.— Organized  in  1860  by  those  expelled  from  the  Meth- 
odist Episcopal  Church.  Their  purpose  was  to  restore  the  simplicity  of  Wes- 
leyan  Methodism  in  doctrine  and  practice.  Have  no  bishops ;  oppose  ex- 
pensive churches,  rented  pews,  and  secret  societies. 

Wesleyan  Methodists.— Withdrew  from  the  Methodist  Episcopal  Church 
in  1843,  because  of  strict  views  on  slavery.  In  local  affairs  churches  are 
independent,  but  they  have  annual  and  general  conferences.  Itinerancy 
arranged  by  mutual  agreement. 

Congregational  and  Independent  Methodists  are  Congregational  in 
polity  and  Methodists  in  teaching  and  antecedents. 

Primitive  Methodists  came  direct  from  England,  where  they  originated 
with  those  who  advocated  camp-meetings,  which  were  opposed  there. 

There  are  the  following  separate  colored  Methodist  bodies  :  African  Meth- 
odist Episcopal,  African  Methodist  Episcopal  Zion,  Colored  Methodist  Epis- 
copal, Union  American  Methodist  Episcopal,  African  Union  Methodist 
Protestant. 

MORAVIANS.— Originated  in  Moravia  in  the  fifteenth  century.  The  first 
Moravians  came  to  this  country  in  1735.  Their  government  is  similar  to  the 
Episcopal,  but  their  bishops  are  not  diocesan.  They  have  no  formal  creed ; 
emphasize  life  above  belief ;  preeminently  a  missionary  church.  Their  wor- 
ship is  liturgical. 

MORMONS.— Originated  with  Joseph  Smith  and  Sidney  Rigdon,  about 
1830.  Government  is  hierarchical.  Teaching  is  found  in  the  Book  of  Mor- 
mon. They  baptize  by  immersion.  There  are  two  divisions  :  the  Church  of 
Jesus  Christ  of  Latter-day  Saints,  found  principally  in  Utah,  and  the  Reor- 
ganized Church  of  Jesus  Christ  of  Latter-day  Saints.  The  former  until 
recently  practised  polygamy  (perhaps  now  secretly).  The  latter  claim  to  be 
the  true  followers  of  Joseph  Smith,  and  deny  the  genuineness  of  the  revela- 
tion of  polygamy. 

NEW  CHURCH.  —This  is  the  name  adopted  by  the  New  Jerusalem  Church, 
or  Swedenborgians.  Introduced  here  by  the  followers  of  Emanuel  Sweden- 
borg.  First  organization  in  America  in  1792  at  Baltimore.  Each  congrega- 
tion has  much  liberty  in  government,  but  general  oversight  by  associations. 
Worship  partly  liturgical.  Teaching  elaborate :  man's  life  is  the  divine 
presence  freely  communicated  to  him ;  spirit  of  man  has  form  ;  no  resiu-rection 
of  the  natural  body ;  heaven  consists  in  a  good  life  and  the  charity  and  faith 
that  inspire  it,  hell  in  burnings  of  false  and  evil  life  within. 

PLYMOUTH  BRETHREN, -Originated  in  England  about  1830.     Simple 


462  SUMMARY   OF   DENOMINATIONS 

organization.  Have  no  church  buildings— use  halls.  No  paid  ministry. 
Teaching  for  the  most  part  Calvinistic. 

PRESBYTERIANS.  —Were  among  the  early  settlers,  especially  those  who 
came  from  Scotland  and  the  north  of  Ireland.  First  presbytery  in  America 
Avas  organized  in  1705.  The  government  is  vested  in  representative  bodies- 
session,  presbytery,  synod.  General  Assembly.  In  teaching,  emphasize  divine 
sovereignty  and  lay  stress  upon  sound  doctrine.  Doctrinal  standard  is  the 
Westminster  Confession.  Worship  is  non-liturgical.  There  are  several 
divisions. 

Presbyterians  South  came  out  of  the  above  in  1861,  on  political  issues. 
Teaching  and  polity  the  same. 

Cumberland  Presbyterians.— Expelled  from  the  Synod  of  Kentucky  in 
1806,  because  a  few  of  their  ministers  were  ordained  without  the  customary 
qualifications ;  organized  in  1810.  Originally  more  liberal  in  teaching  than 
the  parent  body.  The  Cumberland  Presbyterian  Church,  Colored,  is  a 
separate  organization. 

United  Presbyterians.— Formed  by  the  union  of  the  Associate  and  As- 
sociate Reformed  churches,  in  1858.  Psalms  only  sung  in  worship  ;  denounce 
secret  societies ;  very  conservative  in  teaching  and  practice. 

Reformed  Presbyterian  Churches.  — Two  l)ranches  (separation  occurred 
in  1833) :  Synod  of  the  Reformed  Presbyterian  Church  in  America, 
and  General  Synod  of  the  Reformed  Presbyterian  Church,  or  Cove- 
nanters. Former  forbid  members  to  vote  or  hold  political  connection ; 
latter  permit  members  to  exercise  their  own  discretion.  Both  denounce 
secret  societies  and  sing  only  psalms  in  worsliip. 

Associate  Presbyterians. —Came  from  Scotland;  strict  in  teaching  and 
worship. 

PROTESTANT   EPISCOPAL. -See  Episcoi)al. 

QUAKERS. -See  Friends. 

REFORMED  CHURCH  IX  AMERICA  (<^r  Dutch  Reformed  Church,  as 
it  is  often  called).— Came  from  Holland.  First  organization  at  New  York  in 
1628.  Polity  and  teaching  similar  to  the  Presbyterians.  Doctrinal  standards 
the  Heidelberg  Catechism  and  the  Canons  of  the  Synod  of  Dort.  Their  wor- 
ship is  semi-liturgical,  a  few  forms  ])cing  i)rescribed. 

The  Christian  Reformed  Church  is  ;i  branch  of  a  church  of  the  same 
name  in  Holland,  which  separated  fi'om  tlie  established  church  in  1835  for 
the  purpose,  as  they  declared,  of  greater  ])urity  in  doctrine  and  polity,  and 
was  brought  by  emigrants  to  America. 

REFORMED  CHURCH  IN  THE  IGNITED  STATES  (or  German  Re- 
formed Church).— Came  from  Germany.  First  synod  formed  in  1747  in 
Pennsylvania.  Polity,  teaching,  and  worship  substantially  the  same  as  the 
preceding.     Emphasize  sacraments  and  catechetical  instruction. 


SUMMARY  OF   DENOMINATIONS  4G3 

REFORMED   EPISCOPAL. -See  Episcopal. 

RIVER  BRETHREN.  — They  are  closely  allied  to  the  Mennonites,  coming 
to  this  country  from  Switzerland.  Their  name  is  probably  derived  from 
baptizing  in  the  river.     There  are  three  small  branches, 

SALVATION  ARMY.  —An  organization  begun  by  the  Rev.  William  Booth 
in  London  in  1878,  and  introduced  into  this  country  two  years  later.  Military 
organization  ;  teaching  evangelical,  of  the  Methodist  type. 

Volunteers,  organized  by  those  who  left  the  Salvation  Army  in  1896,  led 
by  Ballington  Booth  and  wdfe. 

SCHWENKFELDERS.— Originated  with  the  followers  of  Kasper  von 
Schweukfeld,  a  nobleman  of  Germany,  in  the  fifteenth  century.  Only  a  few 
hundred  in  this  country. 

SHAKERS.— Followers  of  Ann  Lee,  born  in  England.  First  community 
in  this  country  in  1792.  Strict  celibates ;  live  in  communities ;  reject  doc- 
trine of  the  Trinity ;  worship  with  peculiar  forms. 

SPIRITUALISTS.— Began  with  deihonstrations  in  the  Fox  family  about 
1848.     Claim  to  receive  communications  from  the  departed. 

SWEDENBORGIANS.-See  New  Church. 

SWEDISH  EVANGELICAL  MISSION  COVENANT. -A  union  of  two 
Swedish  Lutheran  synods  in  1885,  led  by  Dr.  Waldenstrom.  L'^nited  for  the 
purpose  of  furthering  missionary  enterprises.     Have  sirajile  basis  of  faith. 

UNITARIANS.— Arose  from  a  theological  split  chiefly  among  Congrega- 
tionalists,  although  the  first  church  was  formed  from  the  first  Episcopal 
church  in  New  England.  Teach  the  oneness  of  God,  and  reject  the  doctrine 
of  the  Trinity  ;  Jesus  and  the  Bible  purely  human  ;  more  radical  now  than  at 
first.     Each  congregation  independent,  as  with  the  Congi-egationalists. 

UNITED  BRETHREN.  — Originated  with  the  preaching  of  Philip  William 
Otterbein,  of  the  Reformed  German  Church,  and  Martin  Boehm,  of  the 
Mennonites.  Organized  in  1800.  Polity  similar  to  the  Methodists.  No 
bishops,  but  superintendents  ;  one  order  of  clergy  ;  ministry  itinerant ;  teach- 
ing evangelical ;  worship  non-liturgical. 

A  division  occurred  in  1889,  the  minority  objecting  to  the  revision  of  the 
constitution  and  confession. 

UNITED   EVANGELICAL. -See  Evangelical  Association. 

UNITED   PRESBYTERIANS.  — See  Presbyterians. 

UNR^ERSALISTS.— Originated  with  the  preaching  of  John  Murray,  at  one 
time  a  Methodist  preacher,  who  came  to  America  in  1770.  First  church  or- 
ganized in  1779.  Have  a  modified  Congregational  polity;  each  parish  is 
bound  to  observe  the  laws  enacted  by  State  and  general  conventions.  Teach 
the  final  reconciliation  of  all  souls  to  God ;  believe  in  one  God,  revealed  in 
one  Lord  Jesus  Christ,  and  in  one  Holy  Spirit  of  grace.  Worship  non- 
liturgical. 


464  SUMMAKY   OF   DENOMINATIONS 

VOLUNTEERS.— See  Salvation  Army. 

WALDENSTROMIANS.-See  Swedish  Evangelical  Mission  Covenant. 

WELSH  CALVINISTIC  METHODIST.-Brought  to  this  country  about 
1826  from  Wales.  Historically  belongs  to  Methodists,  but  is  Presbyteiian  in 
teaching  and  polity. 

WINEBRENNERIANS.-See  Churches  of  God. 


DENOMINATIONAL   GROUPING 


/.  According  to  Origin 

With  reference  to  their  origin,  the  denominations  may  be  placed  in  two 
groups— the  transplanted  and  the  indigenous. 

1.  The  transplanted  denominations  (that  is,  those  which  came  here  from 
organized  bodies  in  the  Old  World,  or  the  elements  of  which  came)  are : 


Baptists— parent  body. 

Catholic  Apostolic. 

Congregational. 

Dunkers. 

Evangelical  Synod  of  North  America. 

Friends. 

German  Evangelical  Protestant. 

Lutherans— parent  body. 

Mennonites. 

Methodist  Episcopal. 

Moravians. 

New  Church. 

Plymouth  Brethren. 


Presbyterians— parent  body. 

Primitive  Methodists. 

Protestant  Episcopal. 

Reformed  Church  in  America. 

Reformed  Church  in  the  United  State  ^. 

Reformed  Church,  Christian. 

River  Brethren. 

Roman  Catholics. 

Salvation  Army. 

Schwenkfelders. 

Shakers. 

Welsh  Calvinistic  Methodists. 


2.  The  indigenous  denominations  (that  is,  those  that  grew  up  in  the  United 
States  through  schism,  secession,  expulsion,  or  some  new  teaching)  are  : 


Adventists— all  branches. 

Baptists — all  but  parent  body. 

Christadelphians. 

Christian  Union. 

Christians. 

Church  of  God. 

Colored  churches. 


Disciples. 

Evangelical  Association- both 

branches. 
Lutherans,  the  branches  of. 
Methodists,  Congregational. 
Methodist  Episcopal  South. 
Methodist,  Free. 
465 


466 


DENOMINATIONAL   GROUPING 


Methodist  Protestant. 
Methodists,  Wesleyan. 
Presbyterians,  Cumberland. 
Presbyterians,  Reformed. 
Presbyterians  South. 


Presbyterians,  United. 
Reformed  Episcopal. 
Unitarians. 
United  Brethren. 
Universalists. 


//.   According  to  Polity 

There  is  considerable  diflficulty  in  classifyijig  the  denominations  with  refer- 
ence to  their  government,  because  of  tlie  variations,  in  many  cases  very 
slight.  But  we  may  place  them  in  three  groups  with  some  degree  of  exact- 
ness, noting  the  variations  as  they  occur : 

1.  Hicrarchdl  (power  vested  in  one  man  with  subordinate  functionaries) : 

Mormons.  Salvation  Army. 

Roman  Catholics. 


2.   Reprcftentatire  (the  management 
bodies) : 

Protestant  Episcopal  (in  part  prclati- 
cal,  having  niueh  power  vested  in 
the  order  of  the  clergy— bishops, 
priests,  ami  deacons). 

Reformed  Episcopal. 

Methodists— all  branches  (large  i)()wer 
in  the  lumds  of  bishops  and  minis- 
ters). 

United  Brethren. 


of  affairs  is  vested  in  representative 

Evangelical  Association— both 

branches. 
Presbyterians— all  branches. 
Reformed  Church  in  America. 
Reformed  Church  in  the  United  States 
Christian  Reformed  Church. 
Moravians. 
Church  of  God. 
Volunteers. 


3.   Independent  (the  management  of  affairs  is  in  the  hands  of  the  individual 
congregations  ;  each  church  is  independent,  but  in  fellowship  with  the  others) : 


Congregational. 
Baptists— all  In-anches. 
Disciples. 
Unitarians. 
Christians. 
Christian  Union. 

Adventists— all  branches  except  Sev- 
enth-day. 
Friends. 

Christadelphians. 
Lutlierans  (have  councils  and  s^^^ods 


with  delegated  powers,  but  each 
congregation  is  independent). 
Similar  are  the 

Universalists. 

New  Church. 

Mennonites. 

River  Brethren. 

Dunkers. 

Seventh-day  Adventists, 

Wesleyan  Methodists. 


DENOMINATIONAL  GROUPING  467 


III.  According  to  ITorshij) 

It  is  in  this  particular  that  people  are  wont  more  especially  to  note  the 
differences.  Some  churches  have  certain  forms  ;  others  have  different  forms  ; 
some  more,  some  less.  There  are  several  groups  into  which  the  denomina- 
tions may  be  placed  with  reference  to  forms  and  methods  of  worship.  First, 
as  to  the  general  form  of  worship,  there  are  three  groups : 

1.  Liturgical  (prescribed  forms  of  worship) : 
Moravians.  Reformed  Episcopal. 
Protestant  Episcopal.  Roman  Catholics. 

2.  Semi-liturgical  (prescribed  forms  used  in  part) : 

Lutherans.  Reformed  Church  in  America. 

New  Church.  Reformed  Church  in  the  United  States. 

3.  Non-liturgical  (no  prescribed  forms)  : 

Adventists.  Evangelical  Association. 

Baptists— all  branches.  Methodists— all  branches. 

Christadelphians.  Plymouth  Brethren. 

Christian  Union.  Presbyterians— all  branches. 

Christians.  Schwenkfelders. 

Church  of  God.  Unitarians. 

Congregational.  United  Brethren. 

Disciples.  Universalists. 
Dunkers. 

The  mode  of  baptism  separates  the  denominations  into  three  groups : 

1.  Those  who  j)Oi<r  ; 

Roman  Catholics.  Mennonites  (reject  infant  baptism). 

2.  Those  who  immerse  : 

Baptists— all  branches.  Christadelphians. 

Disciples.  Mennonites— some  branches. 

Adventists.  Mormons. 

Dunkers.  Christians  (will  use  other  mode  when 

Church  of  God.  preferred). 

3.  Those  who  sprinkle : 

Congregationalists.  Methodists— all  branches. 

Presbyterians— all  branches.  United  Brethren. 


468  DENOMINATIONAL   GROUPING 

Reformed  Church  in  America.  Moravians. 

Reformed  Church  iQ  the  United  States.  Christian  Union. 

Lutherans.  Plymouth  Brethren. 

Evangelical  Association— both  Universalists. 
branches. 

The  following  denominations  -pructise  fee f-iv ashing  : 

Seventh-day  Adventists.  Church  of  God. 

Dunkers.  United  Baptists. 

Mennonites. 

Roman  Catholics  have  seven  sacraments ;  Protestants  have  two.  Some 
churches  pass  the  elements  at  the  Lord's  Supper,  as  the  Presbyterians,  Con- 
gregationalists,  and  Baptists ;  some  go  to  the  altar,  as  the  Methodists  and 
United  Brethren.  Some  observe  the  sacrament  every  Sabbath,  some  once  a 
month  or  once  in  two  months.  The  Friends  do  not  baptize  nor  celebrate  the 
Lord's  Supper ;  they  spiritualize  all  forms. 

IV.  Accord i II <j  to  Teaching 

It  is  when  we  come  to  the  subject  of  doctrine  that  the  difficulty  of  group- 
ing is  found.  A  classification  will  not  be  attempted ;  not  because  the  differ- 
ences are  so  great  and  so  many,  but  because  they  are  really  so  few.  There 
is,  of  course,  a  wide  difference  between  the  orthodox  denominations  and  the 
liberal;  but  within  the  bounds  of  each  of  these  oftentimes  the  divergence  is 
so  slight  as  to  be  scarcely  appreciable  except  to  tlie  theologians.  There  are 
wider  separations  between  the  members  of  the  same  denomination,  in  some 
cases,  than  between  different  denominations.  As  President  Hyde  has  said : 
'*  Between  Congregationalists,  Presbyterians,  Methodists,  Baptists,  and  Epis- 
copalians, doctrinal  differences  are  insignificant.  Not  one  in  a  hundred  of 
the  members  of  these  churches  could  state  the  differences  in  doctrinal  views 
which  separate  them."  *  The  differences,  where  they  exist,  come  from  lean- 
ing to  one  phase  or  the  other  of  the  same  truth— of  emphasizing  one  aspect 
more  than  another.  Presbyterian  and  Reformed  churclies  generally  em- 
phasize divine  sovereignty;  Metliodists  empliasize  free  will  to  accept  divine 
grace ;  Congi-egationalists  and  Baptists  sometimes  lean  to  the  former,  more 
often  to  the  latter  view.  Unitarians  are  the  so-called  liberals,  who  eliminate 
the  supernatural  and  emphasize  morality ;  Universalists  emphasize  the  final 
reconciliation  of  all  men  to  God.  The  impossibility  of  making  satisfactory 
groups  will  be  readily  seen.  The  various  teachings  have  been  noted  in 
presenting  the  denominational  characteristics. 

*  Article  in  "Forum,"  April  1893. 


STATISTICS  OF   DENOMINATIONS   IN   THE   UNITED   STATES 


DENOMINATIONS. 


Adventists  and  branches   

Baptists 

"         Seventh-day 

"        Free 

''        Primitive 

Catholics,  Roman 

Christians 

Christian  Scientists 

'  *         Union 

Churches  of  God 

Congregationalists 

Disciples  of  Christ 

Dunkers  and  branches 

Episcopal,  Protestant 

"         Reformed     

Evangelical  Association  

Friends,  Orthodox 

*'        Hicksite    

German  Evangelical  Synod  .  .  . . 

Latter-day  Saints  (Mormons)  . . 

''  '^        Reorganized 

Lutherans  and  branches 

Mennonites  and  branches 

Methodist  Episcopal 

"  Episcopal,  South 

''  Protestant 

"  Free    

"  Wesleyan    . . 


Colored 


Moravians    

New  Church  (Swedenborgians) . .  . . 

Plymouth  Brethren 

Presbyterians,  Northern 

"  Southern  

"  Cumberland 

"  United  

Reformed  Church  in  America 

"  ''    United  States 

River  Brethren 

Salvation  Army 

Spiritualists 

United  Brethren 

Unitarians 

Universalists    . . 

Volunteers 


1835 
1639 
1671 
1780 


1565 
1810 
1879 
1864 
1830 
1620 
1827 
1720 
1612 
1873 
1800 
1661 
1827 
1840 
1830 
1852 
1669 
1683 
1766 
1845 
1828 
1860 
1843 

1870 

1735 
1792 
1830 
1644 
1861 
1806 
1858 
1628 
1747 
1750 
1880 
1848 
1800 
1819 
1779 
1896 


2,262 

40,658 

109 

1,640 

3,530 
14,526 

1,300 
343 
294 
600 

5,625 
10,029 

1,100 

6,183 
115 

1,792 
830 

1,130 

600 

500 

10,901 

1.262 

26;  114 

13,919 

2,294 

708 

565 

1,794 

112 

99 

314 

7,631 

2,816 

2,915 

950 

634 

1,653 

111 

716 

334 

4,249 

455 

1,006 

200 


1,713 
27,257 

123 
1,423 
2,130 
10,911 
1,200 
3,500 

183 

450 
5,465 
5,780 
2,665 
4,678 

111 
1,524 
1,298 


878 

2,000 
6,693 

2,042 

17,468 

11,882 

2,716 

908 

600 

2,784 

120 
101 

7,129 

1,393 

1,872 

895 

654 

1,039 

179 

2,444 


2,328 
535 
773 
650 


90,946 

3,824,038 

9,205 

93,087 

126,000 

8,271,309 

120,000 

40,000 

18,214 

40,000 

630,000 

1,051,079 

101,000 

659,268 

10,000 

115,465 

90,921 


194,618 

259,000 

40,000 

1,524,288 

109,088 

2,851,525 

1,482,665 

182,583 

28,135 

18,600 

^  i-'p'rt'd, 

i   512,750 

14,220 

6,496 

6.661 

960,911 

211,694 

175,642 

123,541 

107.960 

234,612 

4,739 

50,000 

45,030 

243,183 

70.000 

50,744 

7,000 


:;:;§5^'^«SJ5?§!^!^SJS^^ 


